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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, since the result of my attempts so frequently confirms the utility of this assumption, and since nothing decisive can be adduced against it, it follows that it would be saying far too little to term my judgement, in this case, a mere opinion, and that, even in this theoretical connection, I may assert that I firmly believe in God. - The latter especially, after having derived all the conceptions and principles of the mind from experience, goes so far, in the employment of these conceptions and principles, as to maintain that we can prove the existence of God and the existence of God and the immortality of them objects lying beyond the soul--both of them of possible experience--with the same force of demonstration as any mathematical proposition.
Transcendent physiology has, again, an internal and an external connection with its object, both, however, transcending possible experience; the former is the physiology of nature as a whole, or transcendental cognition of the world, the latter of the connection of the whole of nature with a being above nature, or transcendental cognition of God. He maintained, for example, that God (who was probably nothing more, in his view, than the world) is neither finite nor infinite, neither in motion nor in rest, neither similar nor dissimilar to any other thing. The third idea of pure reason, containing the hypothesis of a being which is valid merely as a relative hypothesis, is that of the one and all-sufficient cause of all cosmological series, in other words, the idea of God. Thus the transcendental and only determinate conception of God, which is presented to us by speculative reason, is in the strictest sense deistic. The third idea of pure reason, containing the hypothesis of a being which is valid merely as a relative hypothesis, is that of the one and all-sufficient cause of all cosmological series, in other words, the idea of God. With regard to the others, if by the word of God he understood merely the Universe, his meaning must have been--that it cannot be permanently present in one place--that is, at rest--nor be capable of changing its place--that is, of moving- because all places are in the universe, and the universe itself is, therefore, in no place.