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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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This conception was thought to be found in the idea of an ens realissimum, and thus this idea was employed for the attainment of a better defined knowledge of a necessary being, of the existence of which we were convinced, or persuaded, on other grounds.

 This is the case with all the impressions, whose objects are supposed to have an external existence; and is the case with no other impressions, whether gentle or violent, voluntary or involuntary. Without doubt; and not only so, but we must assume the existence of such a being. We mistake the true meaning of this idea when we regard it as an enouncement, or even as a hypothetical declaration of the existence of a real thing, which we are to regard as the origin or ground of a systematic constitution of the universe. For as to the supposition of their existence in the manner of mathematical points, it resolves itself into the second opinion, and supposes, that several passions may be placed in a circular figure, and that a certain number of smells, conjoined with a certain number of sounds, may make a body of twelve cubic inches; which appears ridiculous upon the bare mentioning of it. Hence we are entitled to apply the term substance to a phenomenon, only because we suppose its existence in all time, a notion which the word permanence does not fully express, as it seems rather to be referable to future time. The end is here incontrovertibly established, and there is only one condition possible, according to the best of my perception, under which this end can harmonize with all other ends, and so have practical validity--namely, the existence of a God and of a future world. Thus, if materialism is inadequate to explain the mode in which I exist, spiritualism is likewise as insufficient; and the conclusion is that we are utterly unable to attain to any knowledge of the constitution of the soul, in so far as relates to the possibility of its existence apart from external objects. Both philosophers and the vulgar suppose the first of these to have a distinct continued existence.