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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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All sensuous phenomena may be contingent, and consequently possess only an empirically conditioned existence, and yet there may also exist a non-empirical condition of the whole series, or, in other words, a necessary being. Consequently, it is the unity of consciousness alone that constitutes the possibility of representations relating to an object, and therefore of their objective validity, and of their becoming cognitions, and consequently, the possibility of the existence of the understanding itself. For reason placed it, as the conception of all reality, at the basis of the complete determination of things, without requiring that this conception be regarded as the conception of an objective existence. A single perception can never produce the idea of a double existence, but by some inference either of the reason or imagination. Now the question is; "Whether, admitting the existence of natural necessity in the world of phenomena, it is possible to consider an effect as at the same time an effect of nature and an effect of freedom--or, whether these two modes of causality are contradictory and incompatible?" But it is evident that, by this idea of a supreme author of all, which I place as the foundation of all inquiries into nature, I do not mean to assert the existence of such a being, or that I have any knowledge of its existence; and, consequently, I do not really deduce anything from the existence of this being, but merely from its idea, that is to say, from the nature of things in this world, in accordance with this idea. As regards the continuance of the existence of the whole race, we need have no difficulties, for accident in single cases is subject to general laws; but, in the case of each individual, it would seem as if we could hardly expect so wonderful an effect from causes so insignificant. Mathematics, natural science, the common experience of men, have a high value as means, for the most part, to accidental ends--but at last also, to those which are necessary and essential to the existence of humanity. We shall at some future time show that the moral laws not merely presuppose the existence of a Supreme Being, but also, as themselves absolutely necessary in a different relation, demand or postulate it--although only from a practical point of view.