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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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But by this proceeding we accomplish only this much, that the infinite sphere of all possible existences is in so far limited that the mortal is excluded from it, and the soul is placed in the remaining part of the extent of this sphere. For only two cases are possible; either, the counter-statement is nothing but the enouncement of the inconsistency of the opposite opinion with the subjective conditions of reason, which does not affect the real case (for example, we cannot comprehend the unconditioned necessity of the existence of a being, and hence every speculative proof of the existence of such a being must be opposed on subjective grounds, while the possibility of this being in itself cannot with justice be denied); or, both propositions, being dialectical in their nature, are based upon an impossible conception. We must, therefore, turn to the other side, and suppose that our perceptions are no longer interrupted, but preserve a continued as well as an invariable existence, and are by that means entirely the same. Now the question is; "Whether, admitting the existence of natural necessity in the world of phenomena, it is possible to consider an effect as at the same time an effect of nature and an effect of freedom--or, whether these two modes of causality are contradictory and incompatible?" But our proof shows that external experience is properly immediate,* that only by virtue of it--not, indeed, the consciousness of our own existence, but certainly the determination of our existence in time, that is, internal experience--is possible.