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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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What I have termed an ideal was in Plato's philosophy an idea of the divine mind--an individual object present to its pure intuition, the most perfect of every kind of possible beings, and the archetype of all phenomenal existences.

 If it be a sufficient proof, that we have the idea of a vacuum, because we dispute and reason concerning it; we must for the same reason have the idea of time without any changeable existence; since there is no subject of dispute more frequent and common. Now, if to this real in the substance we ascribe a particular existence (for example, to motion as an accident of matter), this existence is called inherence, in contradistinction to the existence of substance, which we call subsistence. For we find neither in transcendental nor in natural theology, however far reason may lead us in these, any ground to warrant us in assuming the existence of one only Being, which stands at the head of all natural causes, and on which these are entirely dependent. Hence I am compelled to say; "The aggregate of parts in a given phenomenon is in itself neither finite nor infinite; and these parts are given only in the regressive synthesis of decomposition--a synthesis which is never given in absolute completeness, either as finite, or as infinite." The same is the case with the series of subordinated causes, or of the conditioned up to the unconditioned and necessary existence, which can never be regarded as in itself, ind in its totality, either as finite or as infinite; because, as a series of subordinate representations, it subsists only in the dynamical regress and cannot be regarded as existing previously to this regress, or as a self-subsistent series of things. The awareness level and need for users, buyers, advertisers and merchants to get onto the Web, and to set-up shop, has dramatically changed even from one year ago. If we define a cause to be an object precedent and contiguous to another, and where all the objects resembling the farmer are placed in a like relation of .priority and contiguity to those objects, that resemble the latter; we may easily conceive, that there is no absolute nor metaphysical necessity, that every beginning of existence should be attended with such an object. [SECT. 6.] We may begin with observing, that the difficulty in the present case is not concerning the matter of fact, or whether the mind forms such a conclusion concerning the continued existence of its perceptions, but only concerning the manner in which the conclusion is formed, and principles from which it is derived. If it is shown to be insufficient, speculative reason cannot present us with any satisfactory proof of the existence of a being corresponding to our transcendental idea. The attributes of necessity, infinitude, unity, existence apart from the world (and not as a world soul), eternity (free from conditions of time), omnipresence (free from conditions of space), omnipotence, and others, are pure transcendental predicates; and thus the accurate conception of a Supreme Being, which every theology requires, is furnished by transcendental theology alone.