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ThinkSpam
Click on the phrases to see them in context. The original texts by Immanuel Kant and David Hume are available from the Gutenberg Projet.
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The answer is; It is the existence of the world which renders this hypothesis necessary. Many physical powers, which evidence their existence by their effects, are perfectly inscrutable in their nature; they elude all our powers of observation. It follows that in objects of perception, that is, in phenomena, there must be found a substratum which represents time in general, and in which all change or coexistence can be perceived by means of the relation of phenomena to it. Finally, as regards the third postulate, it applies to material necessity in existence, and not to merely formal and logical necessity in the connection of conceptions. Solidity, therefore, is perfectly incomprehensible alone, and without the conception of some bodies, which are solid, and maintain this separate and distinct existence. And don't worry if you don't live in the UK this applies no matter where you live in the World. We may add the remark that the representation of something permanent in existence, is not the same thing as the permanent representation; for a representation may be very variable and changing--as all our representations, even that of matter, are--and yet refer to something permanent, which must, therefore, be distinct from all my representations and external to me, the existence of which is necessarily included in the determination of my own existence, and with it constitutes one experience--an experience which would not even be possible internally, if it were not also at the same time, in part, external. Here then it appears, that of those three relations, which depend not upon the mere ideas, the only one, that can be traced beyond our senses and informs us of existences and objects, which we do not see or feel, is causation. SECTION V. Of the Impossibility of a Cosmological Proof of the Existence of God. For the principle of the former enounces, not that things themselves or substances, but only that which happens or their states--as empirically contingent, have a cause; the assertion that the existence of substance itself is contingent is not justified by experience, it is the assertion of a reason employing its principles in a speculative manner.