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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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An impossibility of being annihilated cannot exist, and can never be conceived to exist, by itself: but necessarily requires some object or real existence, to which it may belong.

 Thus it is properly the ontological argument which figures in the cosmological, and constitutes the whole strength of the latter; while the spurious basis of experience has been of no further use than to conduct us to the conception of absolute necessity, being utterly insufficient to demonstrate the presence of this attribute in any determinate existence or thing. For though the want of good sentiments may place him beyond the influence of moral interests, still even in this case enough may be left to make him fear the existence of God and a future life. 

Hence, in a conception of the pure understanding, the matter precedes the form, and for this reason Leibnitz first assumed the existence of things (monads) and of an internal power of representation in them, in order to found upon this their external relation and the community their state (that is, of their representations).

 Moreover, the criterion of necessity in existence possesses no application beyond the field of possible experience, and even in this it is not valid of the existence of things as substances, because these can never be considered as empirical effects, or as something that happens and has a beginning. With our 30-day money-back guarantee, you have nothing to lose but that unwanted and unhealthy weight. For neither absolute nor relative determinations of objects can be intuited prior to the existence of the things to which they belong, and therefore not a priorI. (b) Space is nothing else than the form of all phenomena of the external sense, that is, the subjective condition of the sensibility, under which alone external intuition is possible. At the same time, it must be carefully borne in mind that, while we surrender the power of cognizing, we still reserve the power of thinking objects, as things in themselves.* For, otherwise, we should require to affirm the existence of an appearance, without something that appears--which would be absurd. Reason affords no good grounds for admitting the existence of intelligible beings, or of intelligible properties of sensuous things, although--as we have no conception either of their possibility or of their impossibility--it will always be out of our power to affirm dogmatically that they do not exist.