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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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- And this actually is the case with all hypothetical arguments, or reasonings upon a supposition; there being in them, neither any present impression, nor belief of a real existence,
It may well be that all finite thinking beings must necessarily in this respect agree with man (though as to this we cannot decide), but sensibility does not on account of this universality cease to be sensibility, for this very reason, that it is a deduced (intuitus derivativus), and not an original (intuitus originarius), consequently not an intellectual intuition, and this intuition, as such, for reasons above mentioned, seems to belong solely to the Supreme Being, but never to a being dependent, quoad its existence, as well as its intuition (which its existence determines and limits relatively to given objects). It will therefore be easy for us to discover these qualities by a comparison of the impressions, to which we attribute a distinct and continued existence, with those, which we regard as internal and perishing. But if we believe that everything in the world--be it condition or conditioned--is contingent; every given existence is too small for our conception. If phenomena were things in themselves, and time and space forms of the existence of things, condition and conditioned would always be members of the same series; and thus would arise in the present case the antinomy common to all transcendental ideas--that their series is either too great or too small for the understanding.