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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 the unlimited all is an absolute unity, and is conceived by the mind as a being one and supreme; and thus reason concludes that the Supreme Being, as the primal basis of all things, possesses an existence which is absolutely necessary.

 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. Take, for example, the proposition, "The world exists either through blind chance, or through internal necessity, or through an external cause." Each of these propositions embraces a part of the sphere of our possible cognition as to the existence of a world; all of them taken together, the whole sphere. [*Footnote; We can easily conceive the non-existence of matter; but the ancients did not thence infer its contingency. Without doubt; and not only so, but we must assume the existence of such a being. It runs thus; "Changes are real" (this the continual change in our own representations demonstrates, even though the existence of all external phenomena, together with their changes, is denied). We may add the remark that the representation of something permanent in existence, is not the same thing as the permanent representation; for a representation may be very variable and changing--as all our representations, even that of matter, are--and yet refer to something permanent, which must, therefore, be distinct from all my representations and external to me, the existence of which is necessarily included in the determination of my own existence, and with it constitutes one experience--an experience which would not even be possible internally, if it were not also at the same time, in part, external. I've increased my length from 4 to nearly 7 .  Consequently, the determination of my existence in time is possible only through the existence of real things external to me.