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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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For, as the beginning of a series in time is determined only by that which precedes it in time, the supreme condition of the beginning of a series of changes must exist in the time in which this series itself did not exist; for a beginning supposes a time preceding, in which the thing that begins to be was not in existence.

 When we reason from cause and effect, we conclude, that neither colour, sound, taste, nor smell have a continued and independent existence. The power necessarily implies the effect; and therefore there is a just foundation for drawing a conclusion from the existence of one object to that of its usual attendant. Certainly not the conception of a Supreme Being, because experience never presents us with the greatest of all possible effects, and it is only an effect of this character that could witness to the existence of a corresponding cause. Girls splattered with huge loads of cum, while they finish off their men in hardcore XXX buck wild dick slobbin." The word reality in the conception of the thing, and the word existence in the conception of the predicate, will not help you out of the difficulty. 
But in this case the conception of the contingent is cogitated as involving not the category of modality (as that the non-existence of which can be conceived) but that of relation (as that which can exist only as the consequence of something else), and so it is really an identical proposition; "That which can exist only as a consequence, has a cause." In fact, when we have to give examples of contingent existence, we always refer to changes, and not merely to the possibility of conceiving the opposite.* But change is an event, which, as such, is possible only through a cause, and considered per se its non-existence is therefore possible, and we become cognizant of its contingency from the fact that it can exist only as the effect of a cause.
 The latter especially, after having derived all the conceptions and principles of the mind from experience, goes so far, in the employment of these conceptions and principles, as to maintain that we can prove the existence of God and the existence of God and the immortality of them objects lying beyond the soul--both of them of possible experience--with the same force of demonstration as any mathematical proposition. We advance, rather than retard our existence; and following what seems the natural succession of time, proceed from past to present, and from present to future. Notwithstanding the pressing necessity which reason feels, to form some presupposition that shall serve the understanding as a proper basis for the complete determination of its conceptions, the idealistic and factitious nature of such a presupposition is too evident to allow reason for a moment to persuade itself into a belief of the objective existence of a mere creation of its own thought. For there is nothing absolutely connecting reason with such an existence; on the contrary, it can annihilate it in thought, always and without self-contradiction.