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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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But hence arise many misconceptions, and it would be a more accurate and just mode of expression to designate the accident only as the mode in which the existence of a substance is positively determined. Both philosophers and the vulgar suppose the first of these to have a distinct continued existence. By it alone we could, therefore, never determine whether this manifold, as an object of experience, is coexistent or successive, unless it had for a foundation something fixed and permanent, of the existence of which all succession and coexistence are nothing but so many modes (modi of time). Nothing appears requisite to support the existence of a perception. Thus we are obliged to acknowledge the existence of a chain of causes, in which, however, absolute totality cannot be found. But such disputes may not only arise concerning the real existence of property and possession, but also concerning their extent; and these disputes are often susceptible of no decision, or can be decided by no other faculty than the imagination. According to these, beyond one state or epoch of the world there is always to be found one more ancient; in every part always other parts themselves divisible; preceding every event another, the origin of which must itself be sought still higher; and everything in existence is conditioned, and still not dependent on an unconditioned and primal existence. Thus we feign the continued existence of the perceptions of our senses, to remove the interruption: and run into the notion of a soul, and self, and substance, to disguise the variation. The coolest electronics. Notwithstanding the pressing necessity which reason feels, to form some presupposition that shall serve the understanding as a proper basis for the complete determination of its conceptions, the idealistic and factitious nature of such a presupposition is too evident to allow reason for a moment to persuade itself into a belief of the objective existence of a mere creation of its own thought.