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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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Such an existence is, in this case, too large for our empirical conception, and unattainable by the continued regress of any synthesis. But let us consider, that no two ideas are in themselves contrary, except those of existence and non-existence, which are plainly resembling, as implying both of them an idea of the object; though the latter excludes the object from all times and places, in which it is supposed not to exist. But if we proceed analytically--the "I think" as a proposition containing in itself an existence as given, consequently modality being the principle--and dissect this proposition, in order to ascertain its content, and discover whether and how this Ego determines its existence in time and space without the aid of anything external; the propositions of rationalistic psychology would not begin with the conception of a thinking being, but with a reality, and the properties of a thinking being in general would be deduced from the mode in which this reality is cogitated, after everything empirical had been abstracted; as is shown in the following table: A valid number is required! Permanence is, in fact, just another expression for time, as the abiding correlate of all existence of phenomena, and of all change, and of all coexistence. The natural consequence of this reasoning should be, that our perceptions have no more a continued than an independent existence; and indeed philosophers have so far run into this opinion, that they change their system, and distinguish, (as we shall do for the future) betwixt perceptions and objects, of which the former are supposed to be interrupted, and perishing, and different at every different return; the latter to be uninterrupted, and to preserve a continued existence and identity. Reason presupposes the existence of cognitions of the understanding, which have a direct relation to experience, and aims at the ideal unity of these cognitions--a unity which far transcends all experience or empirical notions. The supposition of the continued existence of sensible objects or perceptions involves no contradiction. But the causality of such an intelligible cause is not determined or determinable by phenomena; although its effects, as phenomena, must be determined by other phenomenal existences. Other arguments in support of this principle have been attempted--such as that from the contingent nature of a phenomenon; but when this argument is considered, we can discover no criterion of contingency, except the fact of an event--of something happening, that is to say, the existence which is preceded by the non-existence of an object, and thus we fall back on the very thing to be proved.