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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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First, We in reality affirm, that there is no such thing in the universe as a cause or productive principle, not even the deity himself; since our idea of that supreme Being is derived from particular impressions, none of which contain any efficacy, nor seem to have any connexion with any other existence.

 But no connexions among distinct existences are ever discoverable by human understanding. The proposition, "I think," expresses an undetermined empirical intuition, that perception (proving consequently that sensation, which must belong to sensibility, lies at the foundation of this proposition); but it precedes experience, whose province it is to determine an object of perception by means of the categories in relation to time; and existence in this proposition is not a category, as it does not apply to an undetermined given object, but only to one of which we have a conception, and about which we wish to know whether it does or does not exist, out of, and apart from this conception. Now, because of the whole sphere of possible existences, the mortal occupies one part, and the immortal the other, neither more nor less is affirmed by the proposition than that the soul is one among the infinite multitude of things which remain over, when I take away the whole mortal part. If the former regress, on the contrary, the aim of which is not to establish the possibility of an unconditioned whole consisting of given parts, or of an unconditioned part of a given whole, but to demonstrate the possibility of the deduction of a certain state from its cause, or of the contingent existence of substance from that which exists necessarily, it is not requisite that the condition should form part of an empirical series along with the conditioned. 
The imagination tells us, that our resembling perceptions have a continued and uninterrupted existence, and are not annihilated by their absence.
 Thus, if materialism is inadequate to explain the mode in which I exist, spiritualism is likewise as insufficient; and the conclusion is that we are utterly unable to attain to any knowledge of the constitution of the soul, in so far as relates to the possibility of its existence apart from external objects. But the causality of such an intelligible cause is not determined or determinable by phenomena; although its effects, as phenomena, must be determined by other phenomenal existences. Get started and watch. Change is but a mode of existence, which follows on another mode of existence of the same object; hence all that changes is permanent, and only the condition thereof changes. [*Footnote; I have elsewhere termed this theory formal idealism, to distinguish it from material idealism, which doubts or denies the existence of external things.