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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.

But this permanent something cannot be something in me, for the very reason that my existence in time is itself determined by this permanent something.

Truth is of two kinds, consisting either in the discovery of the proportions of ideas, considered as such, or in the conformity of our ideas of objects to their real existence.

[*Footnote; We can easily conceive the non-existence of matter; but the ancients did not thence infer its contingency. It is sufficient only to observe, that when we exclude all causes we really do exclude them, and neither suppose nothing nor the object itself to be the causes of the existence; and consequently can draw no argument from the absurdity of these suppositions to prove the absurdity of that exclusion. As, moreover, the predicates whereby I cogitate this object are merely intuitions of the internal sense, there cannot be discovered in them anything to prove the existence of a manifold whose parts are external to each other, and, consequently, nothing to prove the existence of real composition. It would be unjust to accuse us of holding the long-decried theory of empirical idealism, which, while admitting the reality of space, denies, or at least doubts, the existence of bodies extended in it, and thus leaves us without a sufficient criterion of reality and illusion. But we feel persuaded that we are able to proceed beyond a conception, and to extend our cognition a priorI. We attempt this in two ways--either, through the pure understanding, in relation to that which may become an object of experience, or, through pure reason, in relation to such properties of things, or of the existence of things, as can never be presented in any experience. For, in this case, the existence of the supposed thing is connected with our perception in a possible experience, and we are able, with the guidance of these analogies, to reason in the series of possible perceptions from a thing which we do really perceive to the thing we do not perceive. The very essence of this consists in the probability of its exercise, and in its causing us to anticipate, by a true or false reasoning, the real existence of the pleasure. If this email was an inconvenience to you, I would like to apologize