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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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If objects had nor an uniform and regular conjunction with each other, we should never arrive at any idea of cause and effect; and even after all, the necessity, which enters into that idea, is nothing but a determination of the mind to pass from one object to its usual attendant, and infer the existence of one from that of the other. It is also evident, that the idea, of existence is nothing different from the idea of any object, and that when after the simple conception of any thing we would conceive it as existent, we in reality make no addition to or alteration on our first idea. Meanwhile, by reason of the conditions of the logical exercise of our understanding, it is impossible to avoid separating, as it were, that which in the existence of a substance is subject to change, whilst the substance remains, and regarding it in relation to that which is properly permanent and radical. Thus, if a perception is given us, in a certain relation of time to other (although undetermined) perceptions, we cannot then say a priori, what and how great (in quantity) the other perception necessarily connected with the former is, but only how it is connected, quoad its existence, in this given modus of time. The conceptions of reality, substance, causality, nay, even that of necessity in existence, have no significance out of the sphere of empirical cognition, and cannot, beyond that sphere, determine any object. Receive 3 free bottles of Follicle Enhancer Supplements ($100 value) with a minimum purchase of Hair Accelerator products. But when we compare experiments, and reason a little upon them, we quickly perceive, that the doctrine of the independent existence of our sensible perceptions is contrary to the plainest experience. But the existence of external things is absolutely requisite for this purpose, so that it follows that internal experience is itself possible only mediately and through external experience. According to it, we must rise from a given beginning to one still higher; every part conducts us to a still smaller one; every event is preceded by another event which is its cause; and the conditions of existence rest always upon other and still higher conditions, and find neither end nor basis in some self-subsistent thing as the primal being. we are no more able to reply, than we are, in general, to think the stationary in time, the coexistence of which with the variable, produces the conception of change.]