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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 philosophy informs us, that every thing, which appears to the mind, is nothing but a perception, and is interrupted, and dependent on the mind: whereas the vulgar confound perceptions and objects, and attribute a distinct continued existence to the very things they feel or see.

 The pure cosmological proof demonstrates the existence of a necessary being, but at the same time leaves it quite unsettled, whether this being is the world itself, or quite distinct from it. Natural theology infers the attributes and the existence of an author of the world, from the constitution of, the order and unity observable in, the world, in which two modes of causality must be admitted to exist--those of nature and freedom. 
To suppose the existence of a triangle and not that of its three angles, is self-contradictory; but to suppose the non-existence of both triangle and angles is perfectly admissible.
 
But it is evident that reason has here presupposed that the conception of an ens realissimum is perfectly adequate to the conception of a being of absolute necessity, that is, that we may infer the existence of the latter from that of the former--a proposition which formed the basis of the ontological argument, and which is now employed in the support of the cosmological argument, contrary to the wish and professions of its inventors.
 Now, if it can remove every existence incapable of supporting the attribute of absolute necessity, excepting one--this must be the absolutely necessary being, whether its necessity is comprehensible by us, that is, deducible from the conception of it alone, or not. This conception must be regarded as in some degree satisfactory, if we admit the existence of a necessary being, and consider that there exists a necessity for a definite and final answer to these questions. Remark III. From the fact that the existence of external things is a necessary condition of the possibility of a determined consciousness of ourselves, it does not follow that every intuitive representation of external things involves the existence of these things, for their representations may very well be the mere products of the imagination (in dreams as well as in madness); though, indeed, these are themselves created by the reproduction of previous external perceptions, which, as has been shown, are possible only through the reality of external objects.