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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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For, supposing you were to term all positing of a thing reality, you have thereby posited the thing with all its predicates in the conception of the subject and assumed its actual existence, and this you merely repeat in the predicate.

 And indeed, as our passions always regard the real existence of objects, and we always judge of this reality from past instances; nothing can be more likely of itself, without any farther reasoning, than that power consists in the possibility or probability of any action, as discovered by experience and the practice of the world. Finally, as regards the third postulate, it applies to material necessity in existence, and not to merely formal and logical necessity in the connection of conceptions. 
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.
 As regards the mode of proof which we have employed in treating of these transcendental laws of nature, and the peculiar character of we must make one remark, which will at the same time be important as a guide in every other attempt to demonstrate the truth of intellectual and likewise synthetical propositions a priorI. Had we endeavoured to prove these analogies dogmatically, that is, from conceptions; that is to say, had we employed this method in attempting to show that everything which exists, exists only in that which is permanent--that every thing or event presupposes the existence of something in a preceding state, upon which it follows in conformity with a rule--lastly, that in the manifold, which is coexistent, the states coexist in connection with each other according to a rule- all our labour would have been utterly in vain. We may, therefore, conclude with certainty, that the opinion of a continued and of a distinct existence never arises from the senses. This existence is purely ideal, and not objective; it is the mere expression of the systematic unity which is to be the guide of reason in the field of experience. The only point in this argument that may appear open to suspicion is that this rational belief presupposes the existence of moral sentiments.  But such disputes may not only arise concerning the real existence of property and possession, but also concerning their extent; and these disputes are often susceptible of no decision, or can be decided by no other faculty than the imagination.