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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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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.

 
Reason can never satisfy us that the existence of any one object does ever imply that of another; so that when we pass from the impression of one to the idea or belief of another, we are not determined by reason, but by custom or a principle of association.
 
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.
 Thus there is a direct and total opposition betwixt our reason and our senses; or more properly speaking, betwixt those conclusions we form from cause and effect, and those that persuade us of the continued and independent existence of body. First, It has been said against Spinoza, according to the scholastic way of talking, rather than thinking, that a mode, not being any distinct or separate existence, must be the very same with its substance, and consequently the extension of the universe, must be in a manner identifyed with that, simple, uncompounded essence, in which the universe is supposed to inhere. To suppose the existence of a triangle and not that of its three angles, is self-contradictory; but to suppose the non-existence of both triangle and angles is perfectly admissible. Thus there is a direct and total opposition betwixt our reason and our senses; or more properly speaking, betwixt those conclusions we form from cause and effect, and those that persuade us of the continued and independent existence of body. Reason affords no good grounds for admitting the existence of intelligible beings, or of intelligible properties of sensuous things, although--as we have no conception either of their possibility or of their impossibility--it will always be out of our power to affirm dogmatically that they do not exist. But it has been far from my intention, in these remarks, to prove the existence of this unconditioned and necessary being, or even to evidence the possibility of a purely intelligible condition of the existence or all sensuous phenomena. Now the existence of a given condition presupposes a complete series of conditions up to the absolutely unconditioned, which alone is absolutely necessary. I got that number after subtracting $8000 to account for cancellations down the line.