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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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As we conclude from the distinction and separability of their ideas, that external objects have a separate existence from each other; so when we make these ideas themselves our objects, we must draw the same conclusion concerning them, according to the precedent reasoning.

 It follows that an infinite series already elapsed is impossible and that, consequently, a beginning of the world is a necessary condition of its existence. The transcendental speculation of reason relates to three things; the freedom of the will, the immortality of the soul, and the existence of God. We have not the slightest ground absolutely to admit the existence of an object corresponding to this idea; for what can empower or authorize us to affirm the existence of a being of the highest perfection--a being whose existence is absolutely necessary--merely because we possess the conception of such a being? It is sufficient only to observe, that when we exclude all causes we really do exclude them, and neither suppose nothing nor the object itself to be the causes of the existence; and consequently can draw no argument from the absurdity of these suppositions to prove the absurdity of that exclusion. But hence arise many misconceptions, and it would be a more accurate and just mode of expression to designate the accident only as the mode in which the existence of a substance is positively determined. You'll compile your children's memory and surprise them with their own movie!  

that since we never remember any idea or impression without attributing existence to it, the idea of existence must either be derived from a distinct impression, conjoined with every perception or object of our thought, or must be the very same with the idea of the perception or object.

 That space and time are only forms of sensible intuition, and hence are only conditions of the existence of things as phenomena; that, moreover, we have no conceptions of the understanding, and, consequently, no elements for the cognition of things, except in so far as a corresponding intuition can be given to these conceptions; that, accordingly, we can have no cognition of an object, as a thing in itself, but only as an object of sensible intuition, that is, as phenomenon--all this is proved in the analytical part of the Critique; and from this the limitation of all possible speculative cognition to the mere objects of experience, follows as a necessary result.