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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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Thus though we clearly perceive the dependence and interruption of our perceptions, we stop short in our career, and never upon that account reject the notion of an independent and continued existence.

 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. For every one of its real properties, being derived, must be only conditionally necessary, and can therefore be annihilated in thought; and thus the whole existence of matter can be so annihilated or suppressed. may be extended to morals, politics, natural philosophy, and other studies, where we consider not the other abstract relations of ideas, but their real connexions and existence. It is self-evident that reason, in cogitating the necessary complete determination of things, does not presuppose the existence of a being corresponding to its ideal, but merely the idea of the ideal- for the purpose of deducing from the unconditional totality of complete determination, The ideal is therefore the prototype of all things, which, as defective copies (ectypa), receive from it the material of their possibility, and approximate to it more or less, though it is impossible that they can ever attain to its perfection. For there is nothing absolutely connecting reason with such an existence; on the contrary, it can annihilate it in thought, always and without self-contradiction. 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. The answer is; It is the existence of the world which renders this hypothesis necessary. The case is very different with those principles whose province it is to subject the existence of phenomena to rules a priorI. For as existence does not admit of being constructed, it is clear that they must only concern the relations of existence and be merely regulative principles. But if the possibility of such a being is thus demonstrated, its existence is also proved; for we may then assert that, of all possible beings there is one which possesses the attribute of necessity--in other words, this being possesses an absolutely necessary existence.