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Cliquer sur les phrases pour les voir dans leur contexte. Les textes de Immanuel Kant et David Hume sont disponibles auprès du Projet Gutenberg.

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We find by experience, that there is such a constancy in almost all the impressions of the senses, that their interruption produces no alteration on them, and hinders them not from returning the same in appearance and in situation as at their first existence.

 
But as this interruption of their existence is contrary to their perfect identity, and makes us regard the first impression as annihilated, and the second as newly created, we find ourselves somewhat at a loss, and are involved in a kind of contradiction.
 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. 
Thirdly, Account for that propensity, which this illusion gives, to unite these broken appearances by a continued existence.
 It follows that, if phenomena were things in themselves, and--as an immediate consequence from this supposition- condition and conditioned belonged to the same series of phenomena, the existence of a necessary being, as the condition of the existence of sensuous phenomena, would be perfectly impossible. But the question in the present case is evidently synthetical--it aims at the extension of our cognition beyond the bounds of experience--it requires an assurance respecting the existence of a being corresponding with the idea in our minds, to which no experience can ever be adequate. Besides the mere fact of existence, then, there must be something by means of which A determines the position of B in time and, conversely, B the position of A; because only under this condition can substances be empirically represented as existing contemporaneously. But by this proceeding we accomplish only this much, that the infinite sphere of all possible existences is in so far limited that the mortal is excluded from it, and the soul is placed in the remaining part of the extent of this sphere. So strong the prejudice for the distinct continued existence Of the former qualities, that when the contrary opinion is advanced by modern philosophers, people imagine they can almost refute it from their feeling and experience, and that their very senses contradict this philosophy. As regards the continuance of the existence of the whole race, we need have no difficulties, for accident in single cases is subject to general laws; but, in the case of each individual, it would seem as if we could hardly expect so wonderful an effect from causes so insignificant.