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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 the principle of the former enounces, not that things themselves or substances, but only that which happens or their states--as empirically contingent, have a cause; the assertion that the existence of substance itself is contingent is not justified by experience, it is the assertion of a reason employing its principles in a speculative manner.

 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. All those objects, of which we call the one cause and the other effect, considered in themselves, are as distinct and separate from each other, as any two things in nature, nor can we ever, by the most accurate survey of them, infer the existence of the one from that of the other. 
  • Thus when we affirm, that God is existent, we simply form the idea of such a being, as he is represented to us; nor is the existence, which we attribute to him, conceived by a particular idea, which we join to the idea of his other qualities, and can again separate and distinguish from them.
 Our knowledge of the existence of things reaches as far as our perceptions, and what may be inferred from them according to empirical laws, extend. For if the objects of our senses continue to exist, even when they are not perceived, their existence is of course independent of and distinct from the perception: and vice versa, if their existence be independent of the perception and distinct from it, they must continue to exist, even though they be not perceived. 
  • For if the condition of every conditioned--as regards its existence--is sensuous, and for this reason a part of the same series, it must be itself conditioned, as was shown in the antithesis of the fourth antinomy.
 It is this principle, which makes us reason from causes and effects; and it is the same principle, which convinces us of the continued existence of external objects, when absent from the senses.