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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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Our perceptions are our only objects: Resembling perceptions are the same, however broken or uninterrupted in their appearance: This appealing interruption is contrary to the identity: The interruption consequently extends not beyond the appearance, and the perception or object really continues to exist, even when absent from us: Our sensible perception s have, therefore, a continued and uninterrupted existence. The reader must be careful to remark that my intention in the above remarks has not been to prove the actual existence of freedom, as a faculty in which resides the cause of certain sensuous phenomena. Thus when we affirm, that God is existent, we simply form the idea of such a being, as he is represented to us; nor is the existence, which we attribute to him, conceived by a particular idea, which we join to the idea of his other qualities, and can again separate and distinguish from them. First, We have no abstract idea of existence, distinguishable and separable from the idea of particular objects. But this extension of conceptions beyond the range of our intuition is of no advantage; for they are then mere empty conceptions of objects, as to the possibility or impossibility of the existence of which they furnish us with no means of discovery. The confusion, in which impressions are sometimes involved, proceeds only from their faintness and unsteadiness, not from any capacity in the mind to receive any impression, which in its real existence has no particular degree nor proportion. But this extension of conceptions beyond the range of our intuition is of no advantage; for they are then mere empty conceptions of objects, as to the possibility or impossibility of the existence of which they furnish us with no means of discovery. - But this is impossible, for the internal empirical intuition is sensuous, and presents us with nothing but phenomenal data, which do not assist the object of pure consciousness in its attempt to cognize itself as a separate existence, but are useful only as contributions to experience.
Inhesion in something is supposed to be requisite to support the existence of our perceptions.