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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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In the case of sensuous objects, this is attained by their connection according to empirical laws with some one of my perceptions; but there is no means of cognizing the existence of objects of pure thought, because it must be cognized completely a priorI. But all our knowledge of existence (be it immediately by perception, or by inferences connecting some object with a perception) belongs entirely to the sphere of experience--which is in perfect unity with itself; and although an existence out of this sphere cannot be absolutely declared to be impossible, it is a hypothesis the truth of which we have no means of ascertaining. - For, as the beginning of a series in time is determined only by that which precedes it in time, the supreme condition of the beginning of a series of changes must exist in the time in which this series itself did not exist; for a beginning supposes a time preceding, in which the thing that begins to be was not in existence.
Thus totality is nothing else but plurality contemplated as unity; limitation is merely reality conjoined with negation; community is the causality of a substance, reciprocally determining, and determined by other substances; and finally, necessity is nothing but existence, which is given through the possibility itself. For reason placed it, as the conception of all reality, at the basis of the complete determination of things, without requiring that this conception be regarded as the conception of an objective existence. The word reality in the conception of the thing, and the word existence in the conception of the predicate, will not help you out of the difficulty. To begin with the SENSES, it is evident these faculties are incapable of giving rise to the notion of the continued existence of their objects, after they no longer appear to the senses.