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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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Now it is evident, one of the best relicks a devotee coued procure, would be the handywork of a saint; and if his cloaths and furniture are ever to be considered in this light, it is because they were once at his disposal, and were moved and affected by him; in which respect they are to be considered as imperfect effects, and as connected with him by a shorter chain of consequences than any of those, from which we learn the reality of his existence.

 Without any farther ceremony, we call the one cause and the other effect, and infer the existence of the one from that of the other. Hence the conclusion cannot be, "I cannot exist otherwise than as subject"; but only "I can, in cogitating my existence, employ my Ego only as the subject of the judgement." But this is an identical proposition, and throws no light on the mode of my existence.] Certainly not the conception of a Supreme Being, because experience never presents us with the greatest of all possible effects, and it is only an effect of this character that could witness to the existence of a corresponding cause. If the conception is based upon empirical conditions, if, for example, I have a conception of a clock for a ship, this arbitrary conception does not assure me of the existence or even of the possibility of the object. Mean while we may observe that when we talk of real distinct existences, we have commonly more in our eye their independency than external situation in place, and think an object has a sufficient reality, when its Being is uninterrupted, and independent of the incessant revolutions, which we are conscious of in ourselves. 
But the science of mathematics has nothing to do with such questions, nor with the question of existence in any fashion; it is concerned merely with the properties of objects in themselves, only in so far as these are connected with the conception of the objects.