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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 as the compound idea of extension, which is real, is composed of such ideas; were these so many non-entities, there would be a real existence composed of non-entities; which is absurd.

 In the transcendental aesthetic we proved that everything intuited in space and time, all objects of a possible experience, are nothing but phenomena, that is, mere representations; and that these, as presented to us--as extended bodies, or as series of changes--have no self-subsistent existence apart from human thought. Now as we cannot cognize completely a priori the existence of any object of sense, though we can do so comparatively a priori, that is, relatively to some other previously given existence--a cognition, however, which can only be of such an existence as must be contained in the complex of experience, of which the previously given perception is a part--the necessity of existence can never be cognized from conceptions, but always, on the contrary, from its connection with that which is an object of perception. It is self-evident that reason, in cogitating the necessary complete determination of things, does not presuppose the existence of a being corresponding to its ideal, but merely the idea of the ideal- for the purpose of deducing from the unconditional totality of complete determination, The ideal is therefore the prototype of all things, which, as defective copies (ectypa), receive from it the material of their possibility, and approximate to it more or less, though it is impossible that they can ever attain to its perfection. After a little examination, we shall find, that all those objects, to which we attribute a continued existence, have a peculiar constancy, which distinguishes them from the impressions, whose existence depends upon our perception. Since you've gotten this far, we know you are serious about working from home. In this case, I find it impossible to represent this necessity in or by any conception, and it exists merely in my own mind, as the formal condition of thought, but not as a material and hypostatic condition of existence. The estimate of our rational cognition a priori at which we arrive is that it has only to do with phenomena, and that things in themselves, while possessing a real existence, lie beyond its sphere. [*Footnote; All general conceptions--as such--depend, for their existence, on the analytical unity of consciousness. Now, if it can be shown that the three kinds of transcendental ideas (psychological, cosmological, and theological), although not relating directly to any object nor determining it, do nevertheless, on the supposition of the existence of an ideal object, produce systematic unity in the laws of the empirical employment of the reason, and extend our empirical cognition, without ever being inconsistent or in opposition with it- it must be a necessary maxim of reason to regulate its procedure according to these ideas. The three modi of time are permanence, succession, and coexistence.