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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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It is certainly allowable to admit the existence of an all-sufficient being--a cause of all possible effects--for the purpose of enabling reason to introduce unity into its mode and grounds of explanation with regard to phenomena. To which we may add, that as long as we take our perceptions and objects to be the same, we can never infer the existence of the one from that of the other, nor form any argument from the relation of cause and effect; which is the only one that earl assure us of matter of fact. The reader must be careful to remark that my intention in the above remarks has not been to prove the actual existence of freedom, as a faculty in which resides the cause of certain sensuous phenomena. The power necessarily implies the effect; and therefore there is a just foundation for drawing a conclusion from the existence of one object to that of its usual attendant. As, therefore, the antithesis will not concede the existence of a first beginning which might be available as a foundation, a complete edifice of cognition, in the presence of such hypothesis, is utterly impossible. For there is nothing absolutely connecting reason with such an existence; on the contrary, it can annihilate it in thought, always and without self-contradiction. But the a priori conditions of intuition are in relation to a possible experience absolutely necessary, those of the existence of objects of a possible empirical intuition are in themselves contingent.
For neither coexistence nor succession would be perceived by us, if the representation of time did not exist as a foundation a priorI. Without this presupposition we could not represent to ourselves that things exist together at one and the same time, or at different times, that is, contemporaneously, or in succession.