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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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First, We in reality affirm, that there is no such thing in the universe as a cause or productive principle, not even the deity himself; since our idea of that supreme Being is derived from particular impressions, none of which contain any efficacy, nor seem to have any connexion with any other existence.

 Now the existence of a given condition presupposes a complete series of conditions up to the absolutely unconditioned, which alone is absolutely necessary. Accordingly, there are three rules of all relations of time in phenomena, according to which the existence of every phenomenon is determined in respect of the unity of all time, and these antecede all experience and render it possible. Consequently the coexistence of substances in space cannot be cognized in experience otherwise than under the precondition of their reciprocal action. $$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$$ The only existences, of which we are certain, are perceptions, which being immediately present to us by consciousness, command our strongest assent, and are the first foundation of all our conclusions. Everything that happens is hypothetically necessary, is a principle which subjects the changes that take place in the world to a law, that is, to a rule of necessary existence, without which nature herself could not possibly exist. To suppose the existence of a triangle and not that of its three angles, is self-contradictory; but to suppose the non-existence of both triangle and angles is perfectly admissible. 

For the principle of the former enounces, not that things themselves or substances, but only that which happens or their states--as empirically contingent, have a cause; the assertion that the existence of substance itself is contingent is not justified by experience, it is the assertion of a reason employing its principles in a speculative manner.

 But here the interruptions in the appearance of these perceptions are so long and frequent, that it is impossible to overlook them; and as the appearance of a perception in the mind and its existence seem at first sight entirely the same, it may be doubted, whether we can ever assent to so palpable a contradiction, and suppose a perception to exist without being present to the mind. Therefore, in all phenomena, the permanent is the object in itself, that is, the substance (phenomenon); but all that changes or can change belongs only to the mode of the existence of this substance or substances, consequently to its determinations.