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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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The idea of cause and effect is derived from experience, which informs us, that such particular objects, in all past instances, have been constantly conjoined with each other: And as an object similar to one of these is supposed to be immediately present in its impression, we thence presume on the existence of one similar to its usual attendant. It is impossible, therefore, that from the existence or any of the qualities of the former, we can ever form any conclusion concerning the existence of the latter, or ever satisfy our reason in this particular. This consciousness of my existence in time is, therefore, identical with the consciousness of a relation to something external to me, and it is, therefore, experience, not fiction, sense, not imagination, which inseparably connects the external with my internal sense. Thus the principle of individuation is nothing but the INVARIABLENESS and UNINTERRUPTEDNESS of any object, thro a supposd variation of time, by which the mind can trace it in the different periods of its existence, without any break of the view, and without being obligd to form the idea of multiplicity or number. Nay, even to these objects we coued never attribute any existence, but what was dependent on the senses; and must comprehend them entirely in that succession of perceptions, which constitutes our self or person. This idea is a legislative one; and hence it is very natural that we should assume the existence of a legislative reason corresponding to it, from which the systematic unity of nature- the object of the operations of reason--must be derived. But though these two operations be equally natural and necessary in the human mind, yet in some circumstances they are [SECT. 4.] directly contrary, nor is it possible for us to reason justly and regularly from causes and effects, and at the same time believe the continued existence of matter. It is this principle, which makes us reason from causes and effects; and it is the same principle, which convinces us of the continued existence of external objects, when absent from the senses.