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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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As the relation of cause and effect is requisite to persuade us of any real existence, so is this persuasion requisite to give force to these other relations.

 In the transcendental aesthetic we proved that everything intuited in space and time, all objects of a possible experience, are nothing but phenomena, that is, mere representations; and that these, as presented to us--as extended bodies, or as series of changes--have no self-subsistent existence apart from human thought. Both philosophers and the vulgar suppose the first of these to have a distinct continued existence. Thus, if a perception is given us, in a certain relation of time to other (although undetermined) perceptions, we cannot then say a priori, what and how great (in quantity) the other perception necessarily connected with the former is, but only how it is connected, quoad its existence, in this given modus of time. 
  • The attributes of necessity, infinitude, unity, existence apart from the world (and not as a world soul), eternity (free from conditions of time), omnipresence (free from conditions of space), omnipotence, and others, are pure transcendental predicates; and thus the accurate conception of a Supreme Being, which every theology requires, is furnished by transcendental theology alone.
 For example, I cogitate the existence of a being corresponding to a pure transcendental idea. For this very permanence is the ground on which we apply the category of substance to the phenomenon; and we should have been obliged to prove that in all phenomena there is something permanent, of the existence of which the changeable is nothing but a determination.