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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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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. Thus totality is nothing else but plurality contemplated as unity; limitation is merely reality conjoined with negation; community is the causality of a substance, reciprocally determining, and determined by other substances; and finally, necessity is nothing but existence, which is given through the possibility itself. Idealism--I mean material idealism--is the theory which declares the existence of objects in space without us to be either () doubtful and indemonstrable, or (2) false and impossible. But as it is certain there is a great difference betwixt the simple conception of the existence of an object, and the belief of it, and as this difference lies not in the parts or composition of the idea, which we conceive; it follows, that it must lie in the manner, in which we conceive it. With this purpose, we reason from an actual existence--an experience in general, to an absolutely necessary condition of that existence. Solidity, therefore, is perfectly incomprehensible alone, and without the conception of some bodies, which are solid, and maintain this separate and distinct existence. For the principle of the former enounces, not that things themselves or substances, but only that which happens or their states--as empirically contingent, have a cause; the assertion that the existence of substance itself is contingent is not justified by experience, it is the assertion of a reason employing its principles in a speculative manner. When we reason from cause and effect, we conclude, that neither colour, sound, taste, nor smell have a continued and independent existence. Thus the second mode employed by speculative reason of demonstrating the existence of a Supreme Being, is not only, like the first, illusory and inadequate, but possesses the additional blemish of an ignoratio elenchi--professing to conduct us by a new road to the desired goal, but bringing us back, after a short circuit, to the old path which we had deserted at its call.