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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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We must, therefore, turn to the other side, and suppose that our perceptions are no longer interrupted, but preserve a continued as well as an invariable existence, and are by that means entirely the same.

 In order to clear up this matter, and learn how the interruption in the appearance of a perception implies not necessarily an interruption in its existence, it will be proper to touch upon some principles, which we shall have occasion to explain more fully afterwards. Were we not first perswaded, that our perceptions are our only objects, and continue to exist even when they no longer make their appearance to the senses, we should never be led to think, that our perceptions and objects are different, and that our objects alone preserve a continued existence. For more conceptions of things, analyse them as we may, cannot enable us to conclude from the existence of one object to the existence of another. 
Now as after one experiment of this kind, the mind, upon the appearance either of the cause or the effect, can draw an inference concerning the existence of its correlative; and as a habit can never be acquired merely by one instance; it may be thought, that belief cannot in this case be esteemed the effect of custom.
 The postulate concerning the cognition of the reality of things requires perception, consequently conscious sensation, not indeed immediately, that is, of the object itself, whose existence is to be cognized, but still that the object have some connection with a real perception, in accordance with the analogies of experience, which exhibit all kinds of real connection in experience. An interrupted appearance to the senses implies not necessarily an interruption in the existence. Those require a continued existence, or otherwise lose, in a great measure, the regularity of their operation. The relation of cause and effect determines us to join the other of resemblance; and the ideas of these existences being already united together in the fancy by the former relation, we naturally add the latter to compleat the union. If colours, sounds, tastes, and smells be merely perceptions, nothing we can conceive is possest of a real, continued, and independent existence; not even motion, extension and solidity, which are the primary qualities chiefly insisted on.