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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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Reason can never satisfy us that the existence of any one object does ever imply that of another; so that when we pass from the impression of one to the idea or belief of another, we are not determined by reason, but by custom or a principle of association. For the fact that the conception of it precedes the perception, merely indicates the possibility of its existence; it is perception which presents matter to the conception, that is the sole criterion of reality. For in this case we are compelled to seek for some other existence upon which the former depends. 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. This idea is a legislative one; and hence it is very natural that we should assume the existence of a legislative reason corresponding to it, from which the systematic unity of nature- the object of the operations of reason--must be derived. The simple supposition of their continued existence suffices for this purpose, and gives us a notion of a much greater regularity among objects, than what they have when we look no farther than our senses. Mean while we may observe that when we talk of real distinct existences, we have commonly more in our eye their independency than external situation in place, and think an object has a sufficient reality, when its Being is uninterrupted, and independent of the incessant revolutions, which we are conscious of in ourselves. Idealism, however, brings forward powerful objections to these rules for proving existence mediately. We infer, from the order and design visible in the universe, as a disposition of a thoroughly contingent character, the existence of a cause proportionate thereto.