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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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It is self-evident that reason, in cogitating the necessary complete determination of things, does not presuppose the existence of a being corresponding to its ideal, but merely the idea of the ideal- for the purpose of deducing from the unconditional totality of complete determination, The ideal is therefore the prototype of all things, which, as defective copies (ectypa), receive from it the material of their possibility, and approximate to it more or less, though it is impossible that they can ever attain to its perfection. The estimate of our rational cognition a priori at which we arrive is that it has only to do with phenomena, and that things in themselves, while possessing a real existence, lie beyond its sphere. - 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.
For as to the notion of external existence, when taken for something specially different from our perceptions [Part. II. SECT. 6.], we have already shewn its absurdity. Natural theology infers the attributes and the existence of an author of the world, from the constitution of, the order and unity observable in, the world, in which two modes of causality must be admitted to exist--those of nature and freedom. This conception must be regarded as in some degree satisfactory, if we admit the existence of a necessary being, and consider that there exists a necessity for a definite and final answer to these questions. Our perceptions are our only objects: Resembling perceptions are the same, however broken or uninterrupted in their appearance: This appealing interruption is contrary to the identity: The interruption consequently extends not beyond the appearance, and the perception or object really continues to exist, even when absent from us: Our sensible perception s have, therefore, a continued and uninterrupted existence.