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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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Problematical idealism, which makes no such assertion, but only alleges our incapacity to prove the existence of anything besides ourselves by means of immediate experience, is a theory rational and evidencing a thorough and philosophical mode of thinking, for it observes the rule not to form a decisive judgement before sufficient proof be shown.

 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). 
  • In short there are two principles, which I cannot render consistent; nor is it in my power to renounce either of them, viz, that all our distinct perceptions are distinct existences, and that the mind never perceives any real connexion among distinct existences.
  But such disputes may not only arise concerning the real existence of property and possession, but also concerning their extent; and these disputes are often susceptible of no decision, or can be decided by no other faculty than the imagination. But none of these terms indicate the objective relation of an actually existing object to other things, but merely that of an idea to conceptions; and all our investigations into this subject still leave us in perfect uncertainty with regard to the existence of this being. For this necessary being, as an intelligible condition, would not form a member--not even the highest member--of the series; the whole world of sense would be left in its empirically determined existence uninterfered with and uninfluenced. It does not begin from conceptions, but from common experience, and requires a basis in actual existence. It is therefore by EXPERIENCE only, that we can infer the existence of one object from that of another. I. This table, which contains four classes of conceptions of the understanding, may, in the first instance, be divided into two classes, the first of which relates to objects of intuition--pure as well as empirical; the second, to the existence of these objects, either in relation to one another, or to the understanding.