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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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The postulate concerning the cognition of the reality of things requires perception, consequently conscious sensation, not indeed immediately, that is, of the object itself, whose existence is to be cognized, but still that the object have some connection with a real perception, in accordance with the analogies of experience, which exhibit all kinds of real connection in experience.

 Thus this argument is utterly insufficient for the task before us--a demonstration of the existence of an all-sufficient being. Hence it follows that consciousness in time is necessarily connected also with the existence of things without me, inasmuch as the existence of these things is the condition of determination in time. 
  • For more conceptions of things, analyse them as we may, cannot enable us to conclude from the existence of one object to the existence of another.
 
  • The dynamical ideas, which we are about to discuss in this and the following section, possess the peculiarity of relating to an object, not considered as a quantity, but as an existence; and thus, in the discussion of the present question, we may make abstraction of the quantity of the series of conditions, and consider merely the dynamical relation of the condition to the conditioned.
 Then I say that the coexistence of these cannot be an object of possible perception and that the existence of one cannot, by any mode of empirical synthesis, lead us to the existence of another. 
But our proof shows that external experience is properly immediate,* that only by virtue of it--not, indeed, the consciousness of our own existence, but certainly the determination of our existence in time, that is, internal experience--is possible.
 Thirdly, We may now be able fully to overcome all that repugnance, which it is so natural for us to entertain against the foregoing reasoning, by which we endeavoured to prove, that the necessity of a cause to every beginning of existence is not founded on any arguments either demonstrative or intuitive.