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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.
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We have, however, shown in its place that community is the proper ground of the possibility of an empirical cognition of coexistence, and that we may therefore properly reason from the latter to the former as its condition.] It is self-evident that reason, in cogitating the necessary complete determination of things, does not presuppose the existence of a being corresponding to its ideal, but merely the idea of the ideal- for the purpose of deducing from the unconditional totality of complete determination, The ideal is therefore the prototype of all things, which, as defective copies (ectypa), receive from it the material of their possibility, and approximate to it more or less, though it is impossible that they can ever attain to its perfection. For upon the removal of sounds, colours, beat, cold, and other sensible qualities, from the rank of continued independent existences, we are reduced merely to what are called primary qualities, as the only real ones, of which we have any adequate notion. Now, if these laws necessarily presuppose the existence of some being, as the condition of the possibility of their obligatory power, this being must be postulated, because the conditioned, from which we reason to this determinate condition, is itself cognized a priori as absolutely necessary. All phenomena exist in time, wherein alone as substratum, that is, as the permanent form of the internal intuition, coexistence and succession can be represented. But although pure speculative reason is far from sufficient to demonstrate the existence of a Supreme Being, it is of the highest utility in correcting our conception of this being--on the supposition that we can attain to the cognition of it by some other means--in making it consistent with itself and with all other conceptions of intelligible objects, clearing it from all that is incompatible with the conception of an ens summun, and eliminating from it all limitations or admixtures of empirical elements. In like manner, the subject, in which the representation of time has its basis, cannot determine, for this very reason, its own existence in time. It is, in fact, the same as the empirical consciousness of my existence, which can only be determined in relation to something, which, while connected with my existence, is external to me.