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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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[*Footnote; I have elsewhere termed this theory formal idealism, to distinguish it from material idealism, which doubts or denies the existence of external things.

 But if we proceed analytically--the "I think" as a proposition containing in itself an existence as given, consequently modality being the principle--and dissect this proposition, in order to ascertain its content, and discover whether and how this Ego determines its existence in time and space without the aid of anything external; the propositions of rationalistic psychology would not begin with the conception of a thinking being, but with a reality, and the properties of a thinking being in general would be deduced from the mode in which this reality is cogitated, after everything empirical had been abstracted; as is shown in the following table: Now this completeness of a science cannot be accepted with confidence on the guarantee of a mere estimate of its existence in an aggregate formed only by means of repeated experiments and attempts. For if we regard space and time as properties, which must be found in objects as things in themselves, as sine quibus non of the possibility of their existence, and reflect on the absurdities in which we then find ourselves involved, inasmuch as we are compelled to admit the existence of two infinite things, which are nevertheless not substances, nor anything really inhering in substances, nay, to admit that they are the necessary conditions of the existence of all things, and moreover, that they must continue to exist, although all existing things were annihilated-- we cannot blame the good Berkeley for degrading bodies to mere illusory appearances. In like manner, the subject, in which the representation of time has its basis, cannot determine, for this very reason, its own existence in time. 

If, accordingly, an object which must be regarded as a sensuous phenomenon possesses a faculty which is not an object of sensuous intuition, but by means of which it is capable of being the cause of phenomena, the causality of an object or existence of this kind may be regarded from two different points of view.

 If we admit the existence of some one thing, whatever it may be, we must also admit that there is something which exists necessarily.