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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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From all this it may be infered, that no other faculty is required, beside the senses, to convince us of the external existence of body. Hence I am compelled to say; "The aggregate of parts in a given phenomenon is in itself neither finite nor infinite; and these parts are given only in the regressive synthesis of decomposition--a synthesis which is never given in absolute completeness, either as finite, or as infinite." The same is the case with the series of subordinated causes, or of the conditioned up to the unconditioned and necessary existence, which can never be regarded as in itself, ind in its totality, either as finite or as infinite; because, as a series of subordinate representations, it subsists only in the dynamical regress and cannot be regarded as existing previously to this regress, or as a self-subsistent series of things. But does this definition throw any light upon the conditions which render it impossible to cogitate the non-existence of a thing--conditions which we wish to ascertain, that we may discover whether we think anything in the conception of such a being or not? The estimate of our rational cognition a priori at which we arrive is that it has only to do with phenomena, and that things in themselves, while possessing a real existence, lie beyond its sphere. This conception must be regarded as in some degree satisfactory, if we admit the existence of a necessary being, and consider that there exists a necessity for a definite and final answer to these questions. Consequently the coexistence of substances in space cannot be cognized in experience otherwise than under the precondition of their reciprocal action. 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.