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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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But this philosopher did not consider that, granting the soul to possess this simple nature, which contains no parts external to each other and consequently no extensive quantity, we cannot refuse to it any less than to any other being, intensive quantity, that is, a degree of reality in regard to all its faculties, nay, to all that constitutes its existence.

 As all men desire pleasure, nothing can be more probable, than its existence when there is no external obstacle to the producing it, and men perceive no danger in following their inclinations. But this is a reciprocal influence, that is to say, a real community (commercium) of substances, without which therefore the empirical relation of coexistence would be a notion beyond the reach of our minds. 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. If, by the complaint of being unable to perceive the internal nature of things, it is meant that we do not comprehend by the pure understanding what the things which appear to us may be in themselves, it is a silly and unreasonable complaint; for those who talk thus really desire that we should be able to cognize, consequently to intuite, things without senses, and therefore wish that we possessed a faculty of cognition perfectly different from the human faculty, not merely in degree, but even as regards intuition and the mode thereof, so that thus we should not be men, but belong to a class of beings, the possibility of whose existence, much less their nature and constitution, we have no means of cognizing. [*Footnote; As to the existence of pure natural science, or physics, perhaps many may still express doubts. Moreover, the poverty of the usual arguments which go to prove the existence of a vast sphere of possibility, of which all that is real (every object of experience) is but a small part, is very remarkable. For as conditions of all existence in general, space and time must be conditions of the existence of the Supreme Being also. We advance, rather than retard our existence; and following what seems the natural succession of time, proceed from past to present, and from present to future. Our system works regardless of your background or computer knowledge. When the mind looks farther than what immediately appears to it, its conclusions can never be put to the account of the senses; and it certainly looks farther, when from a single perception it infers a double existence, and supposes the relations of resemblance and causation betwixt them.