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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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The positive value of the critical principles of pure reason in relation to the conception of God and of the simple nature of the soul, admits of a similar exemplification; but on this point I shall not dwell. The conception of such a being is the conception of God in its transcendental sense, and thus the ideal of pure reason is the object-matter of a transcendental theology. With regard to the others, if by the word of God he understood merely the Universe, his meaning must have been--that it cannot be permanently present in one place--that is, at rest--nor be capable of changing its place--that is, of moving- because all places are in the universe, and the universe itself is, therefore, in no place. For FIRST, it is far from being true, that in every judgment, which we form, we unite two different ideas; since in that proposition, GOD IS, or indeed any other, which regards existence, the idea of existence is no distinct idea, which we unite with that of the object, and which is capable of forming a compound idea by the union. 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. I cannot even make the assumption--as the practical interests of morality require--of God, freedom, and immortality, if I do not deprive speculative reason of its pretensions to transcendent insight.