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Click on the phrases to see them in context. The original texts by Immanuel Kant and David Hume are available from the Gutenberg Projet.

For, although I do not discover the element of the unconditioned in the conception of such a being--an element which is manifestly existent in the sum-total of all conditions--I am not entitled to conclude that its existence is therefore conditioned; just as I am not entitled to affirm, in a hypothetical syllogism, that where a certain condition does not exist (in the present, completeness, as far as pure conceptions are concerned), the conditioned does not exist either.

For, although the cosmological argument professed to lay a basis of experience for its edifice of reasoning, it did not ground its procedure upon the peculiar constitution of experience, but upon pure principles of reason--in relation to an existence given by empirical consciousness; utterly abandoning its guidance, however, for the purpose of supporting its assertions entirely upon pure conceptions.
We may observe, then, that it is neither upon account of the involuntariness of certain impressions, as is commonly supposed, nor of their superior force and violence, that we attribute to them a reality, and continued existence, which we refuse to others, that are voluntary or feeble. Prior to the perception of the thing, however, and therefore comparatively a priori, we are able to cognize its existence, provided it stands in connection with some perceptions according to the principles of the empirical conjunction of these, that is, in conformity with the analogies of perception. Having formed an a priori conception of a thing, the content of which was made to embrace existence, we believed ourselves safe in concluding that, because existence belongs necessarily to the object of the conception (that is, under the condition of my positing this thing as given), the existence of the thing is also posited necessarily, and that it is therefore absolutely necessary--merely because its existence has been cogitated in the conception. Two objects may be considered as placed in this relation, as well when one is the cause of any of the actions or motions of the other, as when the former is the cause of the existence of the latter. But if the existence of a transcendental faculty of freedom is granted--a faculty of originating changes in the world--this faculty must at least exist out of and apart from the world; although it is certainly a bold assumption, that, over and above the complete content of all possible intuitions, there still exists an object which cannot be presented in any possible perception.

1	Of Quantity	Unity	Reality	Plurality
2	Of Quality	Negation	Totality	Limitation
3	Of Relation	Of Inherence and Subsistence (substantia et accidens)	Of Causality and Dependence (cause and effect)	Of Community (reciprocity between the agent and patient)
4	Of Modality	Possibility--Impossibility	Existence--Non-existence	Necessity--Contingence

First, It has been said against Spinoza, according to the scholastic way of talking, rather than thinking, that a mode, not being any distinct or separate existence, must be the very same with its substance, and consequently the extension of the universe, must be in a manner identifyed with that, simple, uncompounded essence, in which the universe is supposed to inhere. But the unity, which can exist alone, and whose existence is necessary to that of all number, is of another kind, and must be perfectly indivisible, and incapable of being resolved into any lesser unity.