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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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of pains and pleasures, which neither belong to ourselves, nor at the present instant have any real existence.

 But, let me form any conception whatever of a thing, I find that I cannot cogitate the existence of the thing as absolutely necessary, and that nothing prevents me--be the thing or being what it may--from cogitating its non-existence. Nor will this appear strange, if we compare two principles explained above, THAT THE CONSTANT CONJUNCTION OF OBJECTS DETERMINES THEIR CAUSATION, AND [Part I. SECT. 5.] THAT, PROPERTY SPEAKING, NO OBJECTS ARE CONTRARY TO EACH OTHER BUT EXISTENCE AND NON-EXISTENCE. The existence of such an absolutely necessary being may be impossible; but this can never be demonstrated from the universal contingency and dependence of sensuous phenomena, nor from the principle which forbids us to discontinue the series at some member of it, or to seek for its cause in some sphere of existence beyond the world of nature. You WILL make some serious cash ! If, now, we take the above propositions--as they must be accepted as valid for all thinking beings in the system of rational psychology--in synthetical connection, and proceed, from the category of relation, with the proposition; "All thinking beings are, as such, substances," backwards through the series, till the circle is completed; we come at last to their existence, of which, in this system of rational psychology, substances are held to be conscious, independently of external things; nay, it is asserted that, in relation to the permanence which is a necessary characteristic of substance, they can of themselves determine external things. 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. Now, if it can be shown that the three kinds of transcendental ideas (psychological, cosmological, and theological), although not relating directly to any object nor determining it, do nevertheless, on the supposition of the existence of an ideal object, produce systematic unity in the laws of the empirical employment of the reason, and extend our empirical cognition, without ever being inconsistent or in opposition with it- it must be a necessary maxim of reason to regulate its procedure according to these ideas. For though the want of good sentiments may place him beyond the influence of moral interests, still even in this case enough may be left to make him fear the existence of God and a future life. Consequently it is a synthesis of that which though heterogeneous, is represented as connected a priorI. This combination--not an arbitrary one--I entitle dynamical because it concerns the connection of the existence of the manifold. For the principle of the former enounces, not that things themselves or substances, but only that which happens or their states--as empirically contingent, have a cause; the assertion that the existence of substance itself is contingent is not justified by experience, it is the assertion of a reason employing its principles in a speculative manner.