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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 extension of conceptions beyond the range of our intuition is of no advantage; for they are then mere empty conceptions of objects, as to the possibility or impossibility of the existence of which they furnish us with no means of discovery. For there is nothing absolutely connecting reason with such an existence; on the contrary, it can annihilate it in thought, always and without self-contradiction. It seems ridiculous to infer an excellency in ourselves from an object, which is of so much shorter duration, and attends us during so small a part of our existence. It follows from what has been said that the succession of opposite determinations, that is, change, does not demonstrate the fact of contingency as represented in the conceptions of the pure understanding; and that it cannot, therefore, conduct us to the fact of the existence of a necessary being. Idealism, however, brings forward powerful objections to these rules for proving existence mediately. It runs thus; "Changes are real" (this the continual change in our own representations demonstrates, even though the existence of all external phenomena, together with their changes, is denied). The process of understanding by which it represents to itself the sphere of a divided conception, is employed also when we think of a thing as divisible; and in the same manner as the members of the division in the former exclude one another, and yet are connected in one sphere, so the understanding represents to itself the parts of the latter, as having--each of them--an existence (as substances), independently of the others, and yet as united in one whole. 

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.

 For as they are confest to be, both of them, nothing but perceptions arising from the particular configurations and motions of the parts of body, wherein possibly can their difference consist? Upon the whole, then, we may conclude, that as far as the senses are judges, all perceptions are the same in the manner of their existence.