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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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The schema of necessity is the existence of an object in all time.

 There is no object, which implies the existence of any other if we consider these objects in themselves, and never look beyond the ideas which we form of them. The imagination tells us, that our resembling perceptions have a continued and uninterrupted existence, and are not annihilated by their absence. As the relation of cause and effect is requisite to persuade us of any real existence, so is this persuasion requisite to give force to these other relations.  

Thus it appears upon the whole, that every kind of opinion or judgment, which amounts not to knowledge, is derived entirely from the force and vivacity of the perception, and that these qualities constitute in the mind, what we call the BELIEF Of the existence of any object.

 In like manner was the saying; "From nothing comes nothing," only another inference from the principle or permanence, or rather of the ever-abiding existence of the true subject in phenomena. For only two cases are possible; either, the counter-statement is nothing but the enouncement of the inconsistency of the opposite opinion with the subjective conditions of reason, which does not affect the real case (for example, we cannot comprehend the unconditioned necessity of the existence of a being, and hence every speculative proof of the existence of such a being must be opposed on subjective grounds, while the possibility of this being in itself cannot with justice be denied); or, both propositions, being dialectical in their nature, are based upon an impossible conception. But this philosopher did not consider that, granting the soul to possess this simple nature, which contains no parts external to each other and consequently no extensive quantity, we cannot refuse to it any less than to any other being, intensive quantity, that is, a degree of reality in regard to all its faculties, nay, to all that constitutes its existence. Thus the principle of individuation is nothing but the INVARIABLENESS and UNINTERRUPTEDNESS of any object, thro a supposd variation of time, by which the mind can trace it in the different periods of its existence, without any break of the view, and without being obligd to form the idea of multiplicity or number.