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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 does this definition throw any light upon the conditions which render it impossible to cogitate the non-existence of a thing--conditions which we wish to ascertain, that we may discover whether we think anything in the conception of such a being or not?

 Now it is evident, one of the best relicks a devotee coued procure, would be the handywork of a saint; and if his cloaths and furniture are ever to be considered in this light, it is because they were once at his disposal, and were moved and affected by him; in which respect they are to be considered as imperfect effects, and as connected with him by a shorter chain of consequences than any of those, from which we learn the reality of his existence. That is to say, the consciousness of my own existence is at the same time an immediate consciousness of the existence of other things without me. But, as we have allowed ourselves to assume the existence of a self-subsistent reality out of the field of experience, and are therefore obliged to regard phenomena as merely a contingent mode of representing intelligible objects employed by beings which are themselves intelligences--no other course remains for us than to follow an alogy and employ the same mode in forming some conception of intelligible things, of which we have not the least knowledge, which nature taught us to use in the formation of empirical conceptions. In the application of the pure conceptions of the understanding to possible experience, the employment of their synthesis is either mathematical or dynamical, for it is directed partly on the intuition alone, partly on the existence of a phenomenon. But even the alternation of the existence and non-existence of a given state in a thing, in which all change consists, by no means proves the contingency of that state--the ground of proof being the reality of its opposite. And yet, when we wish to admit the existence of a thing, it is not sufficient to convince ourselves that there is no positive obstacle in the way; for it cannot be allowable to regard mere creations of thought, which transcend, though they do not contradict, all our conceptions, as real and determinate objects, solely upon the authority of a speculative reason striving to compass its own aims.