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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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But with what right can we do this if we make them forms of objects as things in themselves, and such, moreover, as would continue to exist as a priori conditions of the existence of things, even though the things themselves were annihilated?

 
  • The perplexity arising from this contradiction produces a propension to unite these broken appearances by the fiction of a continued existence, which is the third part of that hypothesis I proposed to explain.
 Worry whether a RECESSION is coming or not! This idea of permanence is not itself derived from external experience, but is an a priori necessary condition of all determination of time, consequently also of the internal sense in reference to our own existence, and that through the existence of external things. The celebrated ontological or Cartesian argument for the existence of a Supreme Being is therefore insufficient; and we may as well hope to increase our stock of knowledge by the aid of mere ideas, as the merchant to augment his wealth by the addition of noughts to his cash account. The postulate concerning the cognition of the reality of things requires perception, consequently conscious sensation, not indeed immediately, that is, of the object itself, whose existence is to be cognized, but still that the object have some connection with a real perception, in accordance with the analogies of experience, which exhibit all kinds of real connection in experience. But, let me form any conception whatever of a thing, I find that I cannot cogitate the existence of the thing as absolutely necessary, and that nothing prevents me--be the thing or being what it may--from cogitating its non-existence. 4. I distinguish my own existence, as that of a thinking being, from that of other things external to me--among which my body also is reckoned. Secondly, in cosmology, we must investigate the conditions of all natural phenomena, internal as well as external, as if they belonged to a chain infinite and without any prime or supreme member, while we do not, on this account, deny the existence of intelligible grounds of these phenomena, although we never employ them to explain phenomena, for the simple reason that they are not objects of our cognition.