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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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Reason affords no good grounds for admitting the existence of intelligible beings, or of intelligible properties of sensuous things, although--as we have no conception either of their possibility or of their impossibility--it will always be out of our power to affirm dogmatically that they do not exist.

 Hence I am compelled to say; "The aggregate of parts in a given phenomenon is in itself neither finite nor infinite; and these parts are given only in the regressive synthesis of decomposition--a synthesis which is never given in absolute completeness, either as finite, or as infinite." The same is the case with the series of subordinated causes, or of the conditioned up to the unconditioned and necessary existence, which can never be regarded as in itself, ind in its totality, either as finite or as infinite; because, as a series of subordinate representations, it subsists only in the dynamical regress and cannot be regarded as existing previously to this regress, or as a self-subsistent series of things. As regards the mode of proof which we have employed in treating of these transcendental laws of nature, and the peculiar character of we must make one remark, which will at the same time be important as a guide in every other attempt to demonstrate the truth of intellectual and likewise synthetical propositions a priorI. Had we endeavoured to prove these analogies dogmatically, that is, from conceptions; that is to say, had we employed this method in attempting to show that everything which exists, exists only in that which is permanent--that every thing or event presupposes the existence of something in a preceding state, upon which it follows in conformity with a rule--lastly, that in the manifold, which is coexistent, the states coexist in connection with each other according to a rule- all our labour would have been utterly in vain. are existent, and if you deny the existence of the latter, that of the former falls of course. The very same grounds of proof which established in the thesis the existence of a supreme being, demonstrated in the antithesis--and with equal strictness--the non-existence of such a being. All sensuous phenomena may be contingent, and consequently possess only an empirically conditioned existence, and yet there may also exist a non-empirical condition of the whole series, or, in other words, a necessary being. But by this proceeding we accomplish only this much, that the infinite sphere of all possible existences is in so far limited that the mortal is excluded from it, and the soul is placed in the remaining part of the extent of this sphere. C L I C K H E R E N O W! F R E E D E T A I L S! T I M E I S L I M I T E D!!  But the form of every change, the condition under which alone it can take place as the coming into existence of another state (be the content of the change, that is, the state which is changed, what it may), and consequently the succession of the states themselves can very well be considered a priori, in relation to the law of causality and the conditions of time.*