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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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Now, how it is possible that out of a given state one quite opposite to it in the same thing should follow, reason without an example can not only not conceive, but cannot even make intelligible without intuition; and this intuition is the motion of a point in space; the existence of which in different spaces (as a consequence of opposite determinations) alone makes the intuition of change possible. In this case, I find it impossible to represent this necessity in or by any conception, and it exists merely in my own mind, as the formal condition of thought, but not as a material and hypostatic condition of existence. Objects have a certain coherence even as they appear to our senses; but this coherence is much greater and more uniform, if we suppose the object.% to have a continued existence; and as the mind is once in the train of observing an uniformity among objects, it naturally continues, till it renders the uniformity as compleat as possible. Without any farther ceremony, we call the one cause and the other effect, and infer the existence of the one from that of the other. In order to clear up this matter, and learn how the interruption in the appearance of a perception implies not necessarily an interruption in its existence, it will be proper to touch upon some principles, which we shall have occasion to explain more fully afterwards. But though it be impossible to shew the impression, from which the idea of time without a changeable existence is derived; yet we can easily point out those appearances, which make us fancy we have that idea. 99 MILLION EMAIL ADDRESSES FOR ONLY $99 For otherwise succession, which is always found in perceptions as apprehensions, would be predicated of external objects, and their representation of their coexistence be thus impossible. The notion of accidents is an unavoidable consequence of this method of thinking with regard to substances and substantial forms; nor can we forbear looking upon colours, sounds, tastes, figures, and other properties of bodies, as existences, which cannot subsist apart, but require a subject of inhesion to sustain and support them.