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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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His omnipotence cannot be denied, if the existence of a Deity is posited--the existence, that is, of an infinite being, the two conceptions being identical.

 First, For what reason we pronounce it necessary, that every thing whose existence has a beginning, should also have a cause. NUMBERS DO NOT LIE. If, then, neither a pure conception nor the general experience of an existing being can provide a sufficient basis for the proof of the existence of the Deity, we can make the attempt by the only other mode--that of grounding our argument upon a determinate experience of the phenomena of the present world, their constitution and disposition, and discover whether we can thus attain to a sound conviction of the existence of a Supreme Being. If we be possest, therefore, of any idea of power in general, we must also be able to conceive some particular species of it; and as power cannot subsist alone, but is always regarded as an attribute of some being or existence, we must be able. 
  • Objects have no discoverable connexion together; nor is it from any other principle but custom operating upon the imagination, that we can draw any inference from the appearance of one to the existence of another.
 
The only conclusion we can draw from the existence of one thing to that of another, is by means of the relation of cause and effect, which shews, that there is a connexion betwixt them, and that the existence of one is dependent on that of the other.
 

But it has been far from my intention, in these remarks, to prove the existence of this unconditioned and necessary being, or even to evidence the possibility of a purely intelligible condition of the existence or all sensuous phenomena.

 

Consequently, it is the unity of consciousness alone that constitutes the possibility of representations relating to an object, and therefore of their objective validity, and of their becoming cognitions, and consequently, the possibility of the existence of the understanding itself.

 But the causality of such an intelligible cause is not determined or determinable by phenomena; although its effects, as phenomena, must be determined by other phenomenal existences.