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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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At the same time, when we designate certain objects as phenomena or sensuous existences, thus distinguishing our mode of intuiting them from their own nature as things in themselves, it is evident that by this very distinction we as it were place the latter, considered in this their own nature, although we do not so intuite them, in opposition to the former, or, on the other hand, we do so place other possible things, which are not objects of our senses, but are cogitated by the understanding alone, and call them intelligible existences (noumena).

 Fourthly, if we assume the existence of an absolutely necessary being--whether it be the world or something in the world, or the cause of the world--we must place it in a time at an infinite distance from any given moment; for, otherwise, it must be dependent on some other and higher existence. Upon the solution of this problem, or upon sufficient proof of the impossibility of synthetical knowledge a priori, depends the existence or downfall of the science of metaphysics. If, for the purpose of fully satisfying the requirements of Reason, we recognize her right to assert the existence of a perfect and absolutely necessary being, this can be admitted only from favour, and cannot be regarded as the result or irresistible demonstration. But, it will be asked again, can we on these grounds, admit the existence of a wise and omnipotent author of the world? But though we are led after this manner, by the natural propensity of the imagination, to ascribe a continued existence to those sensible objects or perceptions, which we find to resemble each other in their interrupted appearance; yet a very little reflection and philosophy is sufficient to make us perceive the fallacy of that opinion. [*Footnote; As to the existence of pure natural science, or physics, perhaps many may still express doubts. For we imagine them in this case to be separated by a completely void space, and thus perception, which proceeds from the one to the other in time, would indeed determine their existence by means of a following perception, but would be quite unable to distinguish whether the one phenomenon follows objectively upon the first, or is coexistent with it. Change is but a mode of existence, which follows on another mode of existence of the same object; hence all that changes is permanent, and only the condition thereof changes. There is no object, which implies the existence of any other if we consider these objects in themselves, and never look beyond the ideas which we form of them.