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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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For, in this case, an intelligible cause signifies merely the transcendental and to us unknown ground of the possibility of sensuous phenomena, and its existence, necessary and independent of all sensuous conditions, is not inconsistent with the contingency of phenomena, or with the unlimited possibility of regress which exists in the series of empirical conditions.

 
  • For example, I cogitate the existence of a being corresponding to a pure transcendental idea.
 The schema of reality is existence in a determined time. Their constant conjunction in past instances has produced such a habit in the mind, that it always conjoins them in its thought, and infers the existence of the one from that of its usual attendant. After a little examination, we shall find, that all those objects, to which we attribute a continued existence, have a peculiar constancy, which distinguishes them from the impressions, whose existence depends upon our perception. Now in experience our perceptions come together contingently, so that no character of necessity in their connection appears, or can appear from the perceptions themselves, because apprehension is only a placing together of the manifold of empirical intuition, and no representation of a necessity in the connected existence of the phenomena which apprehension brings together, is to be discovered therein. 

But though the decision of the one question decides the other; yet that we may the more easily discover the principles of human nature, from whence the decision arises, we shall carry along with us this distinction, and shall consider, whether it be the senses, reason, or the imagination, that produces the opinion of a continued or of a distinct existence.

 Its application to an object, and the transcendental ground of this unity of subjective and objective, lie too deeply concealed for us, who cognize ourselves only through the internal sense, consequently as phenomena, to be able to discover in our existence anything but phenomena, the non-sensuous cause of which we at the same time earnestly desire to penetrate to.