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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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Thus, if materialism is inadequate to explain the mode in which I exist, spiritualism is likewise as insufficient; and the conclusion is that we are utterly unable to attain to any knowledge of the constitution of the soul, in so far as relates to the possibility of its existence apart from external objects.

 Since all impressions are internal and perishing existences, and appear as such, the notion of their distinct and continued existence must arise from a concurrence of some of their qualities with the qualities of the imagination, and since this notion does not extend to all of them, it must arise from certain qualities peculiar to some impressions. It follows that, if phenomena were things in themselves, and--as an immediate consequence from this supposition- condition and conditioned belonged to the same series of phenomena, the existence of a necessary being, as the condition of the existence of sensuous phenomena, would be perfectly impossible. Thirdly, Account for that propensity, which this illusion gives, to unite these broken appearances by a continued existence. 

All phenomena exist in time, wherein alone as substratum, that is, as the permanent form of the internal intuition, coexistence and succession can be represented.

 Now, if I take the subject (God) with all its predicates (omnipotence being one), and say; God is, or, There is a God, I add no new predicate to the conception of God, I merely posit or affirm the existence of the subject with all its predicates--I posit the object in relation to my conception. Thus the second mode employed by speculative reason of demonstrating the existence of a Supreme Being, is not only, like the first, illusory and inadequate, but possesses the additional blemish of an ignoratio elenchi--professing to conduct us by a new road to the desired goal, but bringing us back, after a short circuit, to the old path which we had deserted at its call. For more conceptions of things, analyse them as we may, cannot enable us to conclude from the existence of one object to the existence of another. And, indeed, how should it be possible, merely by the aid of the unity of consciousness--which we cognize only for the reason that it is indispensable to the possibility of experience--to pass the bounds of experience (our existence in this life); and to extend our cognition to the nature of all thinking beings by means of the empirical--but in relation to every sort of intuition, perfectly undetermined--proposition, "I think"? [SECT. 5.] Having thus given an account of all the systems both popular and philosophical, with regard to external existences, I cannot forbear giving vent to a certain sentiment, which arises upon reviewing those systems.