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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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Consequently the coexistence of substances in space cannot be cognized in experience otherwise than under the precondition of their reciprocal action. Other arguments in support of this principle have been attempted--such as that from the contingent nature of a phenomenon; but when this argument is considered, we can discover no criterion of contingency, except the fact of an event--of something happening, that is to say, the existence which is preceded by the non-existence of an object, and thus we fall back on the very thing to be proved. We must now shew, that as the union betwixt motives and actions has the same constancy, as that in any natural operations, so its influence on the understanding is also the same, in determining us to infer the existence of one from that of another. In like manner, the subject, in which the representation of time has its basis, cannot determine, for this very reason, its own existence in time. Without doubt; and not only so, but we must assume the existence of such a being. For the proposition; "Every thinking being, as such, is simple substance," is an a priori synthetical proposition; because in the first place it goes beyond the conception which is the subject of it, and adds to the mere notion of a thinking being the mode of its existence, and in the second place annexes a predicate (that of simplicity) to the latter conception--a predicate which it could not have discovered in the sphere of experience. But if the existence of a transcendental faculty of freedom is granted--a faculty of originating changes in the world--this faculty must at least exist out of and apart from the world; although it is certainly a bold assumption, that, over and above the complete content of all possible intuitions, there still exists an object which cannot be presented in any possible perception. ===============YOUR SUCCESS GUIDELINES ====================== My existence is thus already given by the act of consciousness; but the mode in which I must determine my existence, that is, the mode in which I must place the manifold belonging to my existence, is not thereby given. The objects of experience then are not things in themselves, but are given only in experience, and have no existence apart from and independently of experience.