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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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And as time itself cannot be perceived, the determination of the existence of objects in time can only take place by means of their connection in time in general, consequently only by means of a priori connecting conceptions.

 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. It is only causation, which produces such a connexion, as to give us assurance from the existence or action of one object, that it was followed or preceded by any other existence or action; nor can the other two relations be ever made use of in reasoning, except so far as they either affect or are affected by it. For, if I assume anything, even as a mere hypothesis, I must, at least, know so much of the properties of such a being as will enable me, not to form the conception, but to imagine the existence of it. The idea of a fundamental power, the existence of which no effort of logic can assure us of, is the problem to be solved, for the systematic representation of the existing variety of powers. When an object is found by-experience to be always accompanyed with another; whenever the first object appears, though changed in very material circumstances; we naturally fly to the conception of the second, and form an idea of it in as lively and strong a manner, as if we had infered its existence by the justest and most authentic conclusion of our understanding. *Quick and easy setup Hurry, order now and get a Labtec Headset with BOOM Microphone  

For FIRST, it is far from being true, that in every judgment, which we form, we unite two different ideas; since in that proposition, GOD IS, or indeed any other, which regards existence, the idea of existence is no distinct idea, which we unite with that of the object, and which is capable of forming a compound idea by the union.

 As to causation; we may observe, that the true idea of the human mind, is to consider it as a system of different perceptions or different existences, which are linked together by the relation of cause and effect, and mutually produce, destroy, influence, and modify each other. These faculties, therefore, if they have any influence in the present case, must produce the opinion of a distinct, not of a continued existence; and in order to that, must present their impressions either as images and representations, or as these very distinct and external existences.