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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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For if we regard space and time as properties, which must be found in objects as things in themselves, as sine quibus non of the possibility of their existence, and reflect on the absurdities in which we then find ourselves involved, inasmuch as we are compelled to admit the existence of two infinite things, which are nevertheless not substances, nor anything really inhering in substances, nay, to admit that they are the necessary conditions of the existence of all things, and moreover, that they must continue to exist, although all existing things were annihilated-- we cannot blame the good Berkeley for degrading bodies to mere illusory appearances.

 Laws do not exist except by relation to the subject in which the phenomena inhere, in so far as it possesses understanding, just as phenomena have no existence except by relation to the same existing subject in so far as it has senses. [*Footnote; The immediate consciousness of the existence of external things is, in the preceding theorem, not presupposed, but proved, by the possibility of this consciousness understood by us or not. My memory, indeed, informs me of the existence of many objects; but then this information extends not beyond their past existence, nor do either my senses or memory give any testimony to the continuance of their being. 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. This is the case with all the impressions, whose objects are supposed to have an external existence; and is the case with no other impressions, whether gentle or violent, voluntary or involuntary. Now, as in order to cognize ourselves, in addition to the act of thinking, which subjects the manifold of every possible intuition to the unity of apperception, there is necessary a determinate mode of intuition, whereby this manifold is given; although my own existence is certainly not mere phenomenon (much less mere illusion), the determination of my existence* Can only take place conformably to the form of the internal sense, according to the particular mode in which the manifold which I conjoin is given in internal intuition, and I have therefore no knowledge of myself as I am, but merely as I appear to myself. It animates the study of nature, as it itself derives its existence and draws ever new strength from that source. These relations are RESEMBLANCE, PROPORTIONS IN QUANTITY AND NUMBER, DEGREES OF ANY QUALITY, and CONTRARIETY; none of which are implyed in this proposition, Whatever has a beginning has also a cause of existence. Many physical powers, which evidence their existence by their effects, are perfectly inscrutable in their nature; they elude all our powers of observation.