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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 unlimited all is an absolute unity, and is conceived by the mind as a being one and supreme; and thus reason concludes that the Supreme Being, as the primal basis of all things, possesses an existence which is absolutely necessary. Notwithstanding the pressing necessity which reason feels, to form some presupposition that shall serve the understanding as a proper basis for the complete determination of its conceptions, the idealistic and factitious nature of such a presupposition is too evident to allow reason for a moment to persuade itself into a belief of the objective existence of a mere creation of its own thought. We have training being conducted in over 27 different languages worldwide! For although we posit a thing corresponding to the idea--a something, an actual existence--we do not on that account aim at the extension of our cognition by means of transcendent conceptions. But this permanent something cannot be something in me, for the very reason that my existence in time is itself determined by this permanent something. Thus to resume what I have said concerning the senses; they give us no notion of continued existence, because they cannot operate beyond the extent, in which they really operate. We have not the slightest ground absolutely to admit the existence of an object corresponding to this idea; for what can empower or authorize us to affirm the existence of a being of the highest perfection--a being whose existence is absolutely necessary--merely because we possess the conception of such a being? In relation to the present problem, therefore, the regulative principle of reason is that everything in the sensuous world possesses an empirically conditioned existence--that no property of the sensuous world possesses unconditioned necessity--that we are bound to expect, and, so far as is possible, to seek for the empirical condition of every member in the series of conditions--and that there is no sufficient reason to justify us in deducing any existence from a condition which lies out of and beyond the empirical series, or in regarding any existence as independent and self-subsistent; although this should not prevent us from recognizing the possibility of the whole series being based upon a being which is intelligible, and for this reason free from all empirical conditions.