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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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For example; "In every existence there is substance," that is, something that can exist only as a subject and not as mere predicate; or, "Everything is a quantity"--to construct propositions such as these, we require something to enable us to go out beyond the given conception and connect another with it.

 The process of understanding by which it represents to itself the sphere of a divided conception, is employed also when we think of a thing as divisible; and in the same manner as the members of the division in the former exclude one another, and yet are connected in one sphere, so the understanding represents to itself the parts of the latter, as having--each of them--an existence (as substances), independently of the others, and yet as united in one whole. [*Footnote; This ideal of the ens realissimum--although merely a mental representation--is first objectivized, that is, has an objective existence attributed to it, then hypostatized, and finally, by the natural progress of reason to the completion of unity, personified, as we shall show presently. This inference from the constancy of our perceptions, like the precedent from their coherence, gives rise to the opinion of the continued existence of body, which is prior to that of its distinct existence, and produces that latter principle. Reason can never satisfy us that the existence of any one object does ever imply that of another; so that when we pass from the impression of one to the idea or belief of another, we are not determined by reason, but by custom or a principle of association. Transcendental theology aims either at inferring the existence of a Supreme Being from a general experience, without any closer reference to the world to which this experience belongs, and in this case it is called cosmotheology; or it endeavours to cognize the existence of such a being, through mere conceptions, without the aid of experience, and is then termed ontotheology. The supposition of the continued existence of sensible objects or perceptions involves no contradiction. 
  • If our senses, therefore, suggest any idea of distinct existences, they must convey the impressions as those very existences, by a kind of fallacy and illusion.
 Thus, we have no right to assume the existence of new powers, not existing in nature--for example, an understanding with a non-sensuous intuition, a force of attraction without contact, or some new kind of substances occupying space, and yet without the property of impenetrability--and, consequently, we cannot assume that there is any other kind of community among substances than that observable in experience, any kind of presence than that in space, or any kind of duration than that in time. We foresee and anticipate its change by the imagination; which makes us little satisfyed with the thing: We compare it to ourselves, whose existence is more durable; by which means its inconstancy appears still greater. No More Paying for Movies & Events on CABLE! Free TV is Here!