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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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Now as we cannot cognize completely a priori the existence of any object of sense, though we can do so comparatively a priori, that is, relatively to some other previously given existence--a cognition, however, which can only be of such an existence as must be contained in the complex of experience, of which the previously given perception is a part--the necessity of existence can never be cognized from conceptions, but always, on the contrary, from its connection with that which is an object of perception.

 Hence we are entitled to apply the term substance to a phenomenon, only because we suppose its existence in all time, a notion which the word permanence does not fully express, as it seems rather to be referable to future time. But it is evident that, as all phenomena are subject to change and conditioned in their existence, the series of dependent existences cannot embrace an unconditioned member, the existence of which would be absolutely necessary. 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. A single perception can never produce the idea of a double existence, but by some inference either of the reason or imagination. It is evident I can never account for this phenomenon, conformable to my experience in other instances, without spreading out in my mind the whole sea and continent between us, and supposing the effects and continued existence of posts and ferries, according to my Memory and observation. This permanence is, however, nothing but the manner in which we represent to ourselves the existence of things in the phenomenal world.  To begin with the first question concerning the necessity of a cause: It is a general maxim in philosophy, that whatever begins to exist, must have a cause of existence.