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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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Experience demonstrates to us the existence of practical freedom as one of the causes which exist in nature, that is, it shows the causal power of reason in the determination of the will.

 To make this evident, let us [Part II, SECT. 6.] remember, that as every idea is derived from a preceding perception, it is impossible our idea of a perception, and that of an object or external existence can ever represent what are specifically different from each other. What I have termed an ideal was in Plato's philosophy an idea of the divine mind--an individual object present to its pure intuition, the most perfect of every kind of possible beings, and the archetype of all phenomenal existences. Our perceptions are our only objects: Resembling perceptions are the same, however broken or uninterrupted in their appearance: This appealing interruption is contrary to the identity: The interruption consequently extends not beyond the appearance, and the perception or object really continues to exist, even when absent from us: Our sensible perception s have, therefore, a continued and uninterrupted existence. [*Footnote; Not theological ethics; for this science contains ethical laws, which presuppose the existence of a Supreme Governor of the world; while moral-theology, on the contrary, is the expression of a conviction of the existence of a Supreme Being, founded upon ethical laws.] That space and time are only forms of sensible intuition, and hence are only conditions of the existence of things as phenomena; that, moreover, we have no conceptions of the understanding, and, consequently, no elements for the cognition of things, except in so far as a corresponding intuition can be given to these conceptions; that, accordingly, we can have no cognition of an object, as a thing in itself, but only as an object of sensible intuition, that is, as phenomenon--all this is proved in the analytical part of the Critique; and from this the limitation of all possible speculative cognition to the mere objects of experience, follows as a necessary result. 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. Problematical idealism, which makes no such assertion, but only alleges our incapacity to prove the existence of anything besides ourselves by means of immediate experience, is a theory rational and evidencing a thorough and philosophical mode of thinking, for it observes the rule not to form a decisive judgement before sufficient proof be shown. Hence, Leibnitz, in attributing to the substances of the world--as cogitated by the understanding alone--a community, required the mediating aid of a divinity; for, from their existence, such a property seemed to him with justice inconceivable.