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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.

There are no principles either of the understanding or fancy, which lead us directly to embrace this opinion of the double existence of perceptions and objects, nor can we arrive at it but by passing through the common hypothesis of the identity and continuance of our interrupted perceptions.

Betwixt unity and number there can be no medium; no more than betwixt existence and nonexistence.

They are the coherence and constancy of our perceptions, which produce the opinion of their continued existence; though these qualities of perceptions have no perceivable connexion with such an existence. Penis Enlargement Doesn't Get Any Easier " But as experience is a cognition of objects by means of perceptions, it follows that the relation of the existence of the existence of the manifold must be represented in experience not as it is put together in time, but as it is objectively in time. Moreover, as nothing happens in this subject--for it is a noumenon, and there does not consequently exist in it any change, demanding the dynamical determination of time, and for the same reason no connection with phenomena as causes--this active existence must in its actions be free from and independent of natural necessity, for or necessity exists only in the world of phenomena. We foresee and anticipate its change by the imagination; which makes us little satisfyed with the thing: We compare it to ourselves, whose existence is more durable; by which means its inconstancy appears still greater. In like manner was the saying; "From nothing comes nothing," only another inference from the principle or permanence, or rather of the ever-abiding existence of the true subject in phenomena. The proposition, "I think," expresses an undetermined empirical intuition, that perception (proving consequently that sensation, which must belong to sensibility, lies at the foundation of this proposition); but it precedes experience, whose province it is to determine an object of perception by means of the categories in relation to time; and existence in this proposition is not a category, as it does not apply to an undetermined given object, but only to one of which we have a conception, and about which we wish to know whether it does or does not exist, out of, and apart from this conception. With this purpose, we reason from an actual existence--an experience in general, to an absolutely necessary condition of that existence.