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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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But farther, what must become of all our particular perceptions upon this hypothesis? All these are different, and distinguishable, and separable from each other, and may be separately considered, and may exist separately, and have no Deed of tiny thing to support their existence.

 AS SEEN ON NATIONAL TV: Were we not first perswaded, that our perceptions are our only objects, and continue to exist even when they no longer make their appearance to the senses, we should never be led to think, that our perceptions and objects are different, and that our objects alone preserve a continued existence. Thirdly, We may now be able fully to overcome all that repugnance, which it is so natural for us to entertain against the foregoing reasoning, by which we endeavoured to prove, that the necessity of a cause to every beginning of existence is not founded on any arguments either demonstrative or intuitive. But, as we have allowed ourselves to assume the existence of a self-subsistent reality out of the field of experience, and are therefore obliged to regard phenomena as merely a contingent mode of representing intelligible objects employed by beings which are themselves intelligences--no other course remains for us than to follow an alogy and employ the same mode in forming some conception of intelligible things, of which we have not the least knowledge, which nature taught us to use in the formation of empirical conceptions. As, therefore, the antithesis will not concede the existence of a first beginning which might be available as a foundation, a complete edifice of cognition, in the presence of such hypothesis, is utterly impossible. We have not the slightest ground absolutely to admit the existence of an object corresponding to this idea; for what can empower or authorize us to affirm the existence of a being of the highest perfection--a being whose existence is absolutely necessary--merely because we possess the conception of such a being? Nay, even to these objects we coued never attribute any existence, but what was dependent on the senses; and must comprehend them entirely in that succession of perceptions, which constitutes our self or person. On the contrary, the rule of the understanding, through which alone the existence of phenomena can receive synthetical unity as regards relations of time, determines for every phenomenon its position in time, and consequently a priori, and with validity for all and every time. 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.