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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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[*Footnote; I have elsewhere termed this theory formal idealism, to distinguish it from material idealism, which doubts or denies the existence of external things.

 IV. Solution of the Cosmological Idea of the Totality of the Dependence of Phenomenal Existences. The mind always pronounces the one not to be the other, and considers them as forming two, three, or any determinate number of objects, whose existences are entirely distinct and independent. 

But I go farther; and not content with asserting, that the conception of the existence of any object is no addition to the simple conception of it, I likewise maintain, that the belief of the existence joins no new ideas to those which compose the idea of the object.

 A single perception can never produce the idea of a double existence, but by some inference either of the reason or imagination. It may be true that there are intelligible existences to which our faculty of sensuous intuition has no relation, and cannot be applied, but our conceptions of the understanding, as mere forms of thought for our sensuous intuition, do not extend to these. For, in order to make even internal change cognitable, we require to represent time, as the form of the internal sense, figuratively by a line, and the internal change by the drawing of that line (motion), and consequently are obliged to employ external intuition to be able to represent the successive existence of ourselves in different states. But the unlimited all is an absolute unity, and is conceived by the mind as a being one and supreme; and thus reason concludes that the Supreme Being, as the primal basis of all things, possesses an existence which is absolutely necessary. These passions are moved by degrees of liveliness and strength, which are inferior to belief, and independent of the real existence of their objects. Hobbes.], in which we can suppose any object to be-in to exist, are in themselves equal; and unless there be some cause, which is peculiar to one time and to one place, and which by that means determines and fixes the existence, it must remain in eternal suspence; and the object can never begin to be, for want of something to fix its beginning.