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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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Thus, the relation of phenomena (as possible perceptions), according to which that which happens is, as to its existence, necessarily determined in time by something which antecedes, in conformity with a rule--in other words, the relation of cause and effect--is the condition of the objective validity of our empirical judgements in regard to the sequence of perceptions, consequently of their empirical truth, and therefore of experience. Inhesion in something is supposed to be requisite to support the existence of our perceptions. Consequently, it is the unity of consciousness alone that constitutes the possibility of representations relating to an object, and therefore of their objective validity, and of their becoming cognitions, and consequently, the possibility of the existence of the understanding itself. But it is evident that, as all phenomena are subject to change and conditioned in their existence, the series of dependent existences cannot embrace an unconditioned member, the existence of which would be absolutely necessary. All phenomena exist in time, wherein alone as substratum, that is, as the permanent form of the internal intuition, coexistence and succession can be represented. Free .com, .net, or .org name! For he cannot pretend to any certainty of the non-existence of God and of a future life, unless- since it could only be proved by mere reason, and therefore apodeictically--he is prepared to establish the impossibility of both, which certainly no reasonable man would undertake to do. But with what right can we do this if we make them forms of objects as things in themselves, and such, moreover, as would continue to exist as a priori conditions of the existence of things, even though the things themselves were annihilated?