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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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Now, as we cannot reason from the non-consciousness of such a manifold to the impossibility of its existence in the intuition of an object, and as the proof of this impossibility is necessary for the establishment and proof of absolute simplicity; it follows that this simplicity cannot be inferred from any perception whatever.

 The process of understanding by which it represents to itself the sphere of a divided conception, is employed also when we think of a thing as divisible; and in the same manner as the members of the division in the former exclude one another, and yet are connected in one sphere, so the understanding represents to itself the parts of the latter, as having--each of them--an existence (as substances), independently of the others, and yet as united in one whole. 
For more conceptions of things, analyse them as we may, cannot enable us to conclude from the existence of one object to the existence of another.
 Click on the link below and read other Berry Trim Plus testimonials to check it out. Moreover, the poverty of the usual arguments which go to prove the existence of a vast sphere of possibility, of which all that is real (every object of experience) is but a small part, is very remarkable. 

But, let it be granted that we could discover, not in experience, but in certain firmly-established a priori laws of the use of pure reason-- laws relating to our existence, authority to consider ourselves as legislating a priori in relation to our own existence and as determining this existence; we should, on this supposition, find ourselves possessed of a spontaneity, by which our actual existence would be determinable, without the aid of the conditions of empirical intuition.

 I cannot agree with the opinion of several admirable thinkers--Sulzer among the rest--that, in spite of the weakness of the arguments hitherto in use, we may hope, one day, to see sufficient demonstrations of the two cardinal propositions of pure reason--the existence of a Supreme Being, and the immortality of the soul. The confusion, in which impressions are sometimes involved, proceeds only from their faintness and unsteadiness, not from any capacity in the mind to receive any impression, which in its real existence has no particular degree nor proportion. Truth is of two kinds, consisting either in the discovery of the proportions of ideas, considered as such, or in the conformity of our ideas of objects to their real existence. But the causality of such an intelligible cause is not determined or determinable by phenomena; although its effects, as phenomena, must be determined by other phenomenal existences.