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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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If, again, I infer from the form of the universe, from the way in which all things are connected and act and react upon each other, the existence of a cause entirely distinct from the universe--this would again be a judgement of purely speculative reason; because the object in this case--the cause--can never be an object of possible experience.

 When I hear that the freedom of the will, the hope of a future life, and the existence of God have been overthrown by the arguments of some able writer, I feel a strong desire to read his book; for I expect that he will add to my knowledge and impart greater clearness and distinctness to my views by the argumentative power shown in his writings. For the real object--the dollars--is not analytically contained in my conception, but forms a synthetical addition to my conception (which is merely a determination of my mental state), although this objective reality--this existence--apart from my conceptions, does not in the least degree increase the aforesaid hundred dollars. Meanwhile, by reason of the conditions of the logical exercise of our understanding, it is impossible to avoid separating, as it were, that which in the existence of a substance is subject to change, whilst the substance remains, and regarding it in relation to that which is properly permanent and radical. Secondly, Sounds, and tastes, and smelts, though commonly regarded by the mind as continued independent qualities, appear not to have any existence in extension, and consequently cannot appear to the senses as situated externally to the body. It is sufficient only to observe, that when we exclude all causes we really do exclude them, and neither suppose nothing nor the object itself to be the causes of the existence; and consequently can draw no argument from the absurdity of these suppositions to prove the absurdity of that exclusion. The very essence of this consists in the probability of its exercise, and in its causing us to anticipate, by a true or false reasoning, the real existence of the pleasure. just as if it were possible to imagine another mode of intuition than that given in the primitive intuition of space; and just as if its a priori determinations did not apply to everything, the existence of which is possible, from the fact alone of its filling space. From the mere conception of a thing it is impossible to conclude its existence. (and no embarasing moments at the video shop ever again!)