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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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But, as we have allowed ourselves to assume the existence of a self-subsistent reality out of the field of experience, and are therefore obliged to regard phenomena as merely a contingent mode of representing intelligible objects employed by beings which are themselves intelligences--no other course remains for us than to follow an alogy and employ the same mode in forming some conception of intelligible things, of which we have not the least knowledge, which nature taught us to use in the formation of empirical conceptions. Hence it follows that consciousness in time is necessarily connected also with the existence of things without me, inasmuch as the existence of these things is the condition of determination in time. Hence it happens that, admitting a divine being, I can have no conception of the internal possibility of its perfection, or of the necessity of its existence. But this experience merely aids reason in making one step--to the existence of a necessary being. This idea is a legislative one; and hence it is very natural that we should assume the existence of a legislative reason corresponding to it, from which the systematic unity of nature- the object of the operations of reason--must be derived. As regards the continuance of the existence of the whole race, we need have no difficulties, for accident in single cases is subject to general laws; but, in the case of each individual, it would seem as if we could hardly expect so wonderful an effect from causes so insignificant. According to these, beyond one state or epoch of the world there is always to be found one more ancient; in every part always other parts themselves divisible; preceding every event another, the origin of which must itself be sought still higher; and everything in existence is conditioned, and still not dependent on an unconditioned and primal existence.