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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.

For only two cases are possible; either, the counter-statement is nothing but the enouncement of the inconsistency of the opposite opinion with the subjective conditions of reason, which does not affect the real case (for example, we cannot comprehend the unconditioned necessity of the existence of a being, and hence every speculative proof of the existence of such a being must be opposed on subjective grounds, while the possibility of this being in itself cannot with justice be denied); or, both propositions, being dialectical in their nature, are based upon an impossible conception.

The conditioned in existence is termed contingent, and the unconditioned necessary. And this actually is the case with all hypothetical arguments, or reasonings upon a supposition; there being in them, neither any present impression, nor belief of a real existence, Upon the solution of this problem, or upon sufficient proof of the impossibility of synthetical knowledge a priori, depends the existence or downfall of the science of metaphysics. It follows that in objects of perception, that is, in phenomena, there must be found a substratum which represents time in general, and in which all change or coexistence can be perceived by means of the relation of phenomena to it. [*Footnote; I have elsewhere termed this theory formal idealism, to distinguish it from material idealism, which doubts or denies the existence of external things. When we represent all existence in thought by means of pure conceptions of the understanding, without any conditions of sensuous intuition, we may say with justice that for a given conditioned the whole series of conditions subordinated to each other is also given; for the former is only given through the latter. Experience demonstrates to us the existence of practical freedom as one of the causes which exist in nature, that is, it shows the causal power of reason in the determination of the will. We never can imagine or make a representation to ourselves of the non-existence of space, though we may easily enough think that no objects are found in it.