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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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But, as we have allowed ourselves to assume the existence of a self-subsistent reality out of the field of experience, and are therefore obliged to regard phenomena as merely a contingent mode of representing intelligible objects employed by beings which are themselves intelligences--no other course remains for us than to follow an alogy and employ the same mode in forming some conception of intelligible things, of which we have not the least knowledge, which nature taught us to use in the formation of empirical conceptions.

 The mind always pronounces the one not to be the other, and considers them as forming two, three, or any determinate number of objects, whose existences are entirely distinct and independent. Take, for example, the proposition, "The world exists either through blind chance, or through internal necessity, or through an external cause." Each of these propositions embraces a part of the sphere of our possible cognition as to the existence of a world; all of them taken together, the whole sphere. This proof can at most, therefore, demonstrate the existence of an architect of the world, whose efforts are limited by the capabilities of the material with which he works, but not of a creator of the world, to whom all things are subject. Some pretend that it is not absolutely necessary a cause should precede its effect; but that any object or action, in the very first moment of its existence, may exert its productive quality, and give rise to another object or action, perfectly co-temporary with itself. It was the reward of being healthy, and looking great again. 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. Then I say that the coexistence of these cannot be an object of possible perception and that the existence of one cannot, by any mode of empirical synthesis, lead us to the existence of another. are confest to be nothing but internal existences, and to arise from causes, which no ways resemble them. Not being able to reconcile these two enemies, we endeavour to set ourselves at ease as much as possible, by successively granting to each whatever it demands, and by feigning a double existence, where each may find something, that has all the conditions it desires. [*Footnote; I have elsewhere termed this theory formal idealism, to distinguish it from material idealism, which doubts or denies the existence of external things.