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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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I. This table, which contains four classes of conceptions of the understanding, may, in the first instance, be divided into two classes, the first of which relates to objects of intuition--pure as well as empirical; the second, to the existence of these objects, either in relation to one another, or to the understanding.

 
  • A passion is an original existence, or, if you will, modification of existence, and contains not any representative quality, which renders it a copy of any other existence or modification.
 The dynamical ideas, which we are about to discuss in this and the following section, possess the peculiarity of relating to an object, not considered as a quantity, but as an existence; and thus, in the discussion of the present question, we may make abstraction of the quantity of the series of conditions, and consider merely the dynamical relation of the condition to the conditioned. 
Its now up to you to collect on the Judgment.
 But, let it be granted that we could discover, not in experience, but in certain firmly-established a priori laws of the use of pure reason-- laws relating to our existence, authority to consider ourselves as legislating a priori in relation to our own existence and as determining this existence; we should, on this supposition, find ourselves possessed of a spontaneity, by which our actual existence would be determinable, without the aid of the conditions of empirical intuition. To suppose the existence of a triangle and not that of its three angles, is self-contradictory; but to suppose the non-existence of both triangle and angles is perfectly admissible. Were we not first perswaded, that our perceptions are our only objects, and continue to exist even when they no longer make their appearance to the senses, we should never be led to think, that our perceptions and objects are different, and that our objects alone preserve a continued existence. When we reason from cause and effect, we conclude, that neither colour, sound, taste, nor smell have a continued and independent existence.