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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 this is impossible, for the internal empirical intuition is sensuous, and presents us with nothing but phenomenal data, which do not assist the object of pure consciousness in its attempt to cognize itself as a separate existence, but are useful only as contributions to experience.

 The perplexity arising from this contradiction produces a propension to unite these broken appearances by the fiction of a continued existence, which is the third part of that hypothesis I proposed to explain. Two objects may be considered as placed in this relation, as well when one is the cause of any of the actions or motions of the other, as when the former is the cause of the existence of the latter. It has been observed, that reason, in a strict and philosophical sense, can have influence on our conduct only after two ways: Either when it excites a passion by informing us of the existence of something which is a proper object of it; or when it discovers the connexion of causes and effects, so as to afford us means of exerting any passion.  Thus the sceptic still continues to reason and believe, even though be asserts, that he cannot defend his reason by reason; and by the same rule he must assent to the principle concerning the existence of body, though he cannot pretend by any arguments of philosophy to maintain its veracity. Having found that the opinion of the continued existence of body depends on the COHERENCE, and CONSTANCY of certain impressions, I now proceed to examine after what manner these qualities give rise to so extraordinary an opinion. If, however, I regard all things not as phenomena, but as things in themselves and objects of understanding alone, they, although substances, may be considered as dependent, in respect of their existence, on a foreign cause. The answer is that the non-existence of which is possible.  There are some philosophers. who imagine we are every moment intimately conscious of what we call our SELF; that we feel its existence and its continuance in existence; and are certain, beyond the evidence of a demonstration, both o its perfect identity and simplicity. Thus this argument is utterly insufficient for the task before us--a demonstration of the existence of an all-sufficient being.