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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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For we have merely presupposed a something, of which we have no conception, which we do not know as it is in itself; but, in relation to the systematic disposition of the universe, which we must presuppose in all our observation of nature, we have cogitated this unknown being in analogy with an intelligent existence (an empirical conception), that is to say, we have endowed it with those attributes, which, judging from the nature of our own reason, may contain the ground of such a systematic unity.

 It is true that we cannot infer from this that what does not contain in itself the supreme and complete condition--the condition of all other things--must possess only a conditioned existence; but as little can we assert the contrary, for this supposed being does not possess the only characteristic which can enable reason to cognize by means of an a priori conception the unconditioned and necessary nature of its existence. But this philosopher did not consider that, granting the soul to possess this simple nature, which contains no parts external to each other and consequently no extensive quantity, we cannot refuse to it any less than to any other being, intensive quantity, that is, a degree of reality in regard to all its faculties, nay, to all that constitutes its existence. It was by no means a natural course of proceeding, but, on the contrary, an invention entirely due to the subtlety of the schools, to attempt to draw from a mere idea a proof of the existence of an object corresponding to it. If we define a cause to be an object precedent and contiguous to another, and where all the objects resembling the farmer are placed in a like relation of .priority and contiguity to those objects, that resemble the latter; we may easily conceive, that there is no absolute nor metaphysical necessity, that every beginning of existence should be attended with such an object. And as time itself cannot be perceived, the determination of the existence of objects in time can only take place by means of their connection in time in general, consequently only by means of a priori connecting conceptions. I have already observed, that power, as distinguished from its exercise, has either no meaning at all, or is nothing but a possibility or probability of existence; by which any object approaches to reality, and has a sensible influence on the mind.