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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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Philosophers have always talked of an absolutely necessary being, and have nevertheless declined to take the trouble of conceiving whether--and how--a being of this nature is even cogitable, not to mention that its existence is actually demonstrable.

 From the mere conception of a thing it is impossible to conclude its existence. 
I consequently confound the possible abstraction of my empirically determined existence with the supposed consciousness of a possible separate existence of my thinking self; and I believe that I cognize what is substantial in myself as a transcendental subject, when I have nothing more in thought than the unity of consciousness, which lies at the basis of all determination of cognition.
 We also have attained the services of an independent 3rd party to overlook list management and removal services.  But such disputes may not only arise concerning the real existence of property and possession, but also concerning their extent; and these disputes are often susceptible of no decision, or can be decided by no other faculty than the imagination. Since all impressions are internal and perishing existences, and appear as such, the notion of their distinct and continued existence must arise from a concurrence of some of their qualities with the qualities of the imagination, and since this notion does not extend to all of them, it must arise from certain qualities peculiar to some impressions. 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. Then I say that the coexistence of these cannot be an object of possible perception and that the existence of one cannot, by any mode of empirical synthesis, lead us to the existence of another. Its application to an object, and the transcendental ground of this unity of subjective and objective, lie too deeply concealed for us, who cognize ourselves only through the internal sense, consequently as phenomena, to be able to discover in our existence anything but phenomena, the non-sensuous cause of which we at the same time earnestly desire to penetrate to.