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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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And this did not happen by means of assistance applied in each particular case (systema assistentiae), but through the unity of the idea of a cause occupied and connected with all substances, in which they necessarily receive, according to the Leibnitzian school, their existence and permanence, consequently also reciprocal correspondence, according to universal laws.

 After a little examination, we shall find, that all those objects, to which we attribute a continued existence, have a peculiar constancy, which distinguishes them from the impressions, whose existence depends upon our perception. But as I require for this purpose something that is permanent, such as is not given in internal intuition; the mode of my existence, whether as substance or as accident, cannot be determined by means of this simple self-consciousness. It is evident, that all reasonings from causes or effects terminate in conclusions, concerning matter of fact; that is, concerning the existence of objects or of their qualities. 
For, as the beginning of a series in time is determined only by that which precedes it in time, the supreme condition of the beginning of a series of changes must exist in the time in which this series itself did not exist; for a beginning supposes a time preceding, in which the thing that begins to be was not in existence.
 Now there is nothing to hinder us from admitting these ideas to possess an objective and hyperbolic existence, except the cosmological ideas, which lead reason into an antinomy; the psychological and theological ideas are not antinomial. Organization !!!  This idea is a legislative one; and hence it is very natural that we should assume the existence of a legislative reason corresponding to it, from which the systematic unity of nature- the object of the operations of reason--must be derived. For we imagine them in this case to be separated by a completely void space, and thus perception, which proceeds from the one to the other in time, would indeed determine their existence by means of a following perception, but would be quite unable to distinguish whether the one phenomenon follows objectively upon the first, or is coexistent with it. Thus, if a perception is given us, in a certain relation of time to other (although undetermined) perceptions, we cannot then say a priori, what and how great (in quantity) the other perception necessarily connected with the former is, but only how it is connected, quoad its existence, in this given modus of time.