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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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In the case of sensuous objects, this is attained by their connection according to empirical laws with some one of my perceptions; but there is no means of cognizing the existence of objects of pure thought, because it must be cognized completely a priorI. But all our knowledge of existence (be it immediately by perception, or by inferences connecting some object with a perception) belongs entirely to the sphere of experience--which is in perfect unity with itself; and although an existence out of this sphere cannot be absolutely declared to be impossible, it is a hypothesis the truth of which we have no means of ascertaining.

 If colours, sounds, tastes, and smells be merely perceptions, nothing we can conceive is possest of a real, continued, and independent existence; not even motion, extension and solidity, which are the primary qualities chiefly insisted on. For in this case we are compelled to seek for some other existence upon which the former depends. 
  • The contradiction betwixt these opinions we elude by a new fiction, which is conformable to the hypotheses both of reflection and fancy, by ascribing these contrary qualities to different existences; the interruption to perceptions, and the continuance to objects.
  It may not be amiss, before we leave this subject, to explain the ideas of existence and of external existence; which have their difficulties, as well as the ideas of space and time. For change does not affect time itself, but only the phenomena in time (just as coexistence cannot be regarded as a modus of time itself, seeing that in time no parts are coexistent, but all successive). To which we may add, that as long as we take our perceptions and objects to be the same, we can never infer the existence of the one from that of the other, nor form any argument from the relation of cause and effect; which is the only one that earl assure us of matter of fact. But as experience is a cognition of objects by means of perceptions, it follows that the relation of the existence of the existence of the manifold must be represented in experience not as it is put together in time, but as it is objectively in time. By it alone we could, therefore, never determine whether this manifold, as an object of experience, is coexistent or successive, unless it had for a foundation something fixed and permanent, of the existence of which all succession and coexistence are nothing but so many modes (modi of time). are confest to be nothing but internal existences, and to arise from causes, which no ways resemble them.