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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 by this proceeding we accomplish only this much, that the infinite sphere of all possible existences is in so far limited that the mortal is excluded from it, and the soul is placed in the remaining part of the extent of this sphere.

 
[*Footnote; The reader, who may not so easily perceive the psychological sense of these expressions, taken here in their transcendental abstraction, and cannot guess why the latter attribute of the soul belongs to the category of existence, will find the expressions sufficiently explained and justified in the sequel.
 Remark III. From the fact that the existence of external things is a necessary condition of the possibility of a determined consciousness of ourselves, it does not follow that every intuitive representation of external things involves the existence of these things, for their representations may very well be the mere products of the imagination (in dreams as well as in madness); though, indeed, these are themselves created by the reproduction of previous external perceptions, which, as has been shown, are possible only through the reality of external objects. All our arguments concerning causes and effects consist both of an impression of the memory or, senses, and of the idea of that existence, which produces the object of the impression, or is produced by it. To begin with the question concerning EXTERNAL existence, it may perhaps be said, that setting aside the metaphysical question of the identity of a thinking substance, our own body evidently belongs to us; and as several impressions appear exterior to the body, we suppose them also exterior to ourselves. 

Now there is nothing to hinder us from admitting these ideas to possess an objective and hyperbolic existence, except the cosmological ideas, which lead reason into an antinomy; the psychological and theological ideas are not antinomial.

 Now it is evident, one of the best relicks a devotee coued procure, would be the handywork of a saint; and if his cloaths and furniture are ever to be considered in this light, it is because they were once at his disposal, and were moved and affected by him; in which respect they are to be considered as imperfect effects, and as connected with him by a shorter chain of consequences than any of those, from which we learn the reality of his existence. Moreover, as nothing happens in this subject--for it is a noumenon, and there does not consequently exist in it any change, demanding the dynamical determination of time, and for the same reason no connection with phenomena as causes--this active existence must in its actions be free from and independent of natural necessity, for or necessity exists only in the world of phenomena. Thus the supposition of a Supreme Being or cause is purely relative; it is cogitated only in behalf of the systematic unity of experience; such a being is but a something, of whose existence in itself we have not the least conception.