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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 the question in the present case is evidently synthetical--it aims at the extension of our cognition beyond the bounds of experience--it requires an assurance respecting the existence of a being corresponding with the idea in our minds, to which no experience can ever be adequate. Nay, even to these objects we coued never attribute any existence, but what was dependent on the senses; and must comprehend them entirely in that succession of perceptions, which constitutes our self or person. Even though I know that my business will most likely be making a lot more than yours in 12 months, I am not greedy. These principles have this peculiarity, that they do not concern phenomena, and the synthesis of the empirical intuition thereof, but merely the existence of phenomena and their relation to each other in regard to this existence. First, For what reason we pronounce it necessary, that every thing whose existence has a beginning, should also have a cause. It is this principle, which makes us reason from causes and effects; and it is the same principle, which convinces us of the continued existence of external objects, when absent from the senses. When we infer the existence of an object from that of others, some object must always be present either to the memory or senses, in order to be the foundation of our reasoning; since the mind cannot run up with its inferences IN INFINITUM. 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. 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.