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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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In that case their imagination easily anticipates the satisfaction, and conveys the same joy, as if they were persuaded of its real and actual existence.

 These principles have this peculiarity, that they do not concern phenomena, and the synthesis of the empirical intuition thereof, but merely the existence of phenomena and their relation to each other in regard to this existence. Now, if it can be shown that the three kinds of transcendental ideas (psychological, cosmological, and theological), although not relating directly to any object nor determining it, do nevertheless, on the supposition of the existence of an ideal object, produce systematic unity in the laws of the empirical employment of the reason, and extend our empirical cognition, without ever being inconsistent or in opposition with it- it must be a necessary maxim of reason to regulate its procedure according to these ideas. 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. It is clear that we cannot make the special conditions of sensibility into conditions of the possibility of things, but only of the possibility of their existence as far as they are phenomena. We have an explosive, start to finish, proven Internet Marketing system. 
According to it, we must rise from a given beginning to one still higher; every part conducts us to a still smaller one; every event is preceded by another event which is its cause; and the conditions of existence rest always upon other and still higher conditions, and find neither end nor basis in some self-subsistent thing as the primal being.
 If I leave out the notion of permanence (which is existence in all time), there remains in the conception of substance nothing but the logical notion of subject, a notion of which I endeavour to realize by representing to myself something that can exist only as a subject. The existence of such an absolutely necessary being may be impossible; but this can never be demonstrated from the universal contingency and dependence of sensuous phenomena, nor from the principle which forbids us to discontinue the series at some member of it, or to seek for its cause in some sphere of existence beyond the world of nature.