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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 we cannot cogitate it as a thing determinable by certain distinct predicates relating to its internal nature, for it has no connection with empirical conceptions; nor are we justified in affirming the existence of any such object.

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In order to clear up this matter, and learn how the interruption in the appearance of a perception implies not necessarily an interruption in its existence, it will be proper to touch upon some principles, which we shall have occasion to explain more fully afterwards.

 Thus it appears upon the whole, that every kind of opinion or judgment, which amounts not to knowledge, is derived entirely from the force and vivacity of the perception, and that these qualities constitute in the mind, what we call the BELIEF Of the existence of any object. All sensuous phenomena may be contingent, and consequently possess only an empirically conditioned existence, and yet there may also exist a non-empirical condition of the whole series, or, in other words, a necessary being. A plant, and animal, the regular order of nature--probably also the disposition of the whole universe--give manifest evidence that they are possible only by means of and according to ideas; that, indeed, no one creature, under the individual conditions of its existence, perfectly harmonizes with the idea of the most perfect of its kind- just as little as man with the idea of humanity, which nevertheless he bears in his soul as the archetypal standard of his actions; that, notwithstanding, these ideas are in the highest sense individually, unchangeably, and completely determined, and are the original causes of things; and that the totality of connected objects in the universe is alone fully adequate to that idea. And the world is termed nature,* when it is regarded as a dynamical whole--when our attention is not directed to the aggregation in space and time, for the purpose of cogitating it as a quantity, but to the unity in the existence of phenomena.