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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 no object can be presented resembling some object with respect to its existence, and different from others in the same particular; since every object, that is presented, must necessarily be existent. This consciousness of my existence in time is, therefore, identical with the consciousness of a relation to something external to me, and it is, therefore, experience, not fiction, sense, not imagination, which inseparably connects the external with my internal sense. For, in order to make even internal change cognitable, we require to represent time, as the form of the internal sense, figuratively by a line, and the internal change by the drawing of that line (motion), and consequently are obliged to employ external intuition to be able to represent the successive existence of ourselves in different states. Thus, we have no right to assume the existence of new powers, not existing in nature--for example, an understanding with a non-sensuous intuition, a force of attraction without contact, or some new kind of substances occupying space, and yet without the property of impenetrability--and, consequently, we cannot assume that there is any other kind of community among substances than that observable in experience, any kind of presence than that in space, or any kind of duration than that in time. And, in relation to substance, they are not properly subordinated to it, but are the mode of existence of the substance itself. It is an established maxim in metaphysics, That whatever the mind clearly conceives, includes the idea of possible existence, or in other words, that nothing we imagine is absolutely impossible. When from the existence of the universe and the things in it the existence of a cause of the universe is inferred, reason is proceeding not in the natural, but in the speculative method. Compressed from over a gigabyte of data onto just one CD