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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 here it is observable, that even in these changes they preserve a coherence, and have a regular dependence on each other; which is the foundation of a kind of reasoning from causation, and produces the opinion of their continued existence. The former admitted intellectual conceptions, but declared that sensuous objects alone possessed real existence. How? It's easier than you think. And, if the existence of outward things is not held to be requisite to the determination of the existence of a substance in time, the existence of these outward things at all, is a gratuitous assumption which remains without the possibility of a proof. Either the belief is some new idea, such as that of reality or existence, which we join to the simple conception of an object, or it is merely a peculiar feeling or sentiment. just as if it were possible to imagine another mode of intuition than that given in the primitive intuition of space; and just as if its a priori determinations did not apply to everything, the existence of which is possible, from the fact alone of its filling space. Now in this third, this mediating term, the essential form of which consists in the synthetical unity of the apperception of all phenomena, we found a priori conditions of the universal and necessary determination as to time of all existences in the world of phenomena, without which the empirical determination thereof as to time would itself be impossible, and we also discovered rules of synthetical unity a priori, by means of which we could anticipate experience. On the other hand, as chance is nothing real in itself, and, properly speaking, is merely the negation of a cause, its influence on the mind is contrary to that of causation; and it is essential to it, to leave the imagination perfectly indifferent, either to consider the existence or non-existence of that object, which is regarded as contingent. But, let me form any conception whatever of a thing, I find that I cannot cogitate the existence of the thing as absolutely necessary, and that nothing prevents me--be the thing or being what it may--from cogitating its non-existence.