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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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The estimate of our rational cognition a priori at which we arrive is that it has only to do with phenomena, and that things in themselves, while possessing a real existence, lie beyond its sphere. And, if the existence of outward things is not held to be requisite to the determination of the existence of a substance in time, the existence of these outward things at all, is a gratuitous assumption which remains without the possibility of a proof. [*Footnote; All general conceptions--as such--depend, for their existence, on the analytical unity of consciousness.
My conclusion from both is, that since all our perceptions are different from each other, and from every thing else in the universe, they are also distinct and separable, and may be considered as separately existent, and may exist separately, and have no need of any thing else to support their existence. The root of these contradictions, which lies in the nature of human reason, must be destroyed; and this can only be done by giving it, in the first instance, freedom to grow, nay, by nourishing it, that it may send out shoots, and thus betray its own existence. The aim of the cosmological argument is to avoid the necessity of proving the existence of a necessary being priori from mere conceptions--a proof which must be ontological, and of which we feel ourselves quite incapable. It follows from what has been said that the succession of opposite determinations, that is, change, does not demonstrate the fact of contingency as represented in the conceptions of the pure understanding; and that it cannot, therefore, conduct us to the fact of the existence of a necessary being. If you decide to contact the report author through our Anonymous Email System, do so by using the links that clearly appear in each report.