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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 if we do not thus make them objective forms of all things, there is no other way left than to make them subjective forms of our mode of intuition--external and internal; which is called sensuous, because it is not primitive, that is, is not such as gives in itself the existence of the object of the intuition (a mode of intuition which, so far as we can judge, can belong only to the Creator), but is dependent on the existence of the object, is possible, therefore, only on condition that the representative faculty of the subject is affected by the object. Respecting these sciences, as they do certainly exist, it may with propriety be asked, how they are possible?--for that they must be possible is shown by the fact of their really existing.* But as to metaphysics, the miserable progress it has hitherto made, and the fact that of no one system yet brought forward, far as regards its true aim, can it be said that this science really exists, leaves any one at liberty to doubt with reason the very possibility of its existence. It is certainly allowable to admit the existence of an all-sufficient being--a cause of all possible effects--for the purpose of enabling reason to introduce unity into its mode and grounds of explanation with regard to phenomena. If it is shown to be insufficient, speculative reason cannot present us with any satisfactory proof of the existence of a being corresponding to our transcendental idea. If you can send an email, you can operate our software. It begins by persuading itself of the existence of some necessary being. The true state of the question is, whether every object, which begins to exist, must owe its existence to a cause: and this I assert neither to be intuitively nor demonstratively certain, and hope to have proved it sufficiently by the foregoing arguments.