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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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Such a course would never have been pursued, were it not for that need of reason which requires it to suppose the existence of a necessary being as a basis for the empirical regress, and that, as this necessity must be unconditioned and a priori, reason is bound to discover a conception which shall satisfy, if possible, this requirement, and enable us to attain to the a priori cognition of such a being.

 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. If I take away from an empirical intuition all thought (by means of the categories), there remains no cognition of any object; for by means of mere intuition nothing is cogitated, and, from the existence of such or such an affection of sensibility in me, it does not follow that this affection or representation has any relation to an object without me. In like manner, the subject, in which the representation of time has its basis, cannot determine, for this very reason, its own existence in time. Inhesion in something is supposed to be requisite to support the existence of our perceptions. An impossibility of being annihilated cannot exist, and can never be conceived to exist, by itself: but necessarily requires some object or real existence, to which it may belong. If the former, there is no addition made to the subject of your thought by the affirmation of its existence; but then the conception in your minds is identical with the thing itself, or you have supposed the existence of a thing to be possible, and then inferred its existence from its internal possibility--which is but a miserable tautology.