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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 such disputes may not only arise concerning the real existence of property and possession, but also concerning their extent; and these disputes are often susceptible of no decision, or can be decided by no other faculty than the imagination.

Tiny Investment. Hence the empiricist will never allow himself to accept any epoch of nature for the first--the absolutely primal state; he will not believe that there can be limits to his outlook into her wide domains, nor pass from the objects of nature, which he can satisfactorily explain by means of observation and mathematical thought--which he can determine synthetically in intuition, to those which neither sense nor imagination can ever present in concreto; he will not concede the existence of a faculty in nature, operating independently of the laws of nature--a concession which would introduce uncertainty into the procedure of the understanding, which is guided by necessary laws to the observation of phenomena; nor, finally, will he permit himself to seek a cause beyond nature, inasmuch as we know nothing but it, and from it alone receive an objective basis for all our conceptions and instruction in the unvarying laws of things. But though it be impossible to shew the impression, from which the idea of time without a changeable existence is derived; yet we can easily point out those appearances, which make us fancy we have that idea. But, let me form any conception whatever of a thing, I find that I cannot cogitate the existence of the thing as absolutely necessary, and that nothing prevents me--be the thing or being what it may--from cogitating its non-existence. For the existence of phenomena, always conditioned and never self-subsistent, requires us to look for an object different from phenomena--an intelligible object, with which all contingency must cease. But though we are led after this manner, by the natural propensity of the imagination, to ascribe a continued existence to those sensible objects or perceptions, which we find to resemble each other in their interrupted appearance; yet a very little reflection and philosophy is sufficient to make us perceive the fallacy of that opinion. But the a priori conditions of intuition are in relation to a possible experience absolutely necessary, those of the existence of objects of a possible empirical intuition are in themselves contingent.

Here then I am naturally led to regard the world, as something real and durable, and as preserving its existence, even when it is no longer present to my perception.

In relation to the present problem, therefore, the regulative principle of reason is that everything in the sensuous world possesses an empirically conditioned existence--that no property of the sensuous world possesses unconditioned necessity--that we are bound to expect, and, so far as is possible, to seek for the empirical condition of every member in the series of conditions--and that there is no sufficient reason to justify us in deducing any existence from a condition which lies out of and beyond the empirical series, or in regarding any existence as independent and self-subsistent; although this should not prevent us from recognizing the possibility of the whole series being based upon a being which is intelligible, and for this reason free from all empirical conditions. Now, time in itself is not an object of perception; consequently the permanent in phenomena must be regarded as the substratum of all determination of time, and consequently also as the condition of the possibility of all synthetical unity of perceptions, that is, of experience; and all existence and all change in time can only be regarded as a mode in the existence of that which abides unchangeably.