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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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Detection and Explanation of the Dialectical Illusion in all Transcendental Arguments for the Existence of a Necessary Being.

 If, however, I regard all things not as phenomena, but as things in themselves and objects of understanding alone, they, although substances, may be considered as dependent, in respect of their existence, on a foreign cause. The determinations of a substance, which are only particular modes of its existence, are called accidents. 

Hence I am compelled to say; "The aggregate of parts in a given phenomenon is in itself neither finite nor infinite; and these parts are given only in the regressive synthesis of decomposition--a synthesis which is never given in absolute completeness, either as finite, or as infinite." The same is the case with the series of subordinated causes, or of the conditioned up to the unconditioned and necessary existence, which can never be regarded as in itself, ind in its totality, either as finite or as infinite; because, as a series of subordinate representations, it subsists only in the dynamical regress and cannot be regarded as existing previously to this regress, or as a self-subsistent series of things.

 

Since all impressions are internal and perishing existences, and appear as such, the notion of their distinct and continued existence must arise from a concurrence of some of their qualities with the qualities of the imagination, and since this notion does not extend to all of them, it must arise from certain qualities peculiar to some impressions.

 Certainly not the conception of a Supreme Being, because experience never presents us with the greatest of all possible effects, and it is only an effect of this character that could witness to the existence of a corresponding cause. In the case of sensuous objects, this is attained by their connection according to empirical laws with some one of my perceptions; but there is no means of cognizing the existence of objects of pure thought, because it must be cognized completely a priorI. But all our knowledge of existence (be it immediately by perception, or by inferences connecting some object with a perception) belongs entirely to the sphere of experience--which is in perfect unity with itself; and although an existence out of this sphere cannot be absolutely declared to be impossible, it is a hypothesis the truth of which we have no means of ascertaining. There is scarce a moment of my life, wherein there is not a similar instance presented to me, and I have not occasion to suppose the continued existence of objects, in order to connect their past and present appearances, and give them such an union with each other, as I have found by experience to be suitable to their particular natures and circumstances. The transcendental speculation of reason relates to three things; the freedom of the will, the immortality of the soul, and the existence of God. To time, therefore, which is itself unchangeable and permanent, corresponds that which in the phenomenon is unchangeable in existence, that is, substance, and it is only by it that the succession and coexistence of phenomena can be determined in regard to time.)