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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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No one can once doubt but existence and non-existence destroy each other, and are perfectly incompatible and contrary.

 Upon the solution of this problem, or upon sufficient proof of the impossibility of synthetical knowledge a priori, depends the existence or downfall of the science of metaphysics. 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. But if we cogitate existence by the pure category alone, it is not to be wondered at, that we should find ourselves unable to present any criterion sufficient to distinguish it from mere possibility. 

Now as the understanding possesses no other fundamental conceptions besides the categories, it takes for granted that an object considered as a thing in itself must be capable of being thought by means of these pure conceptions, and is thereby led to hold the perfectly undetermined conception of an intelligible existence, a something out of the sphere of our sensibility, for a determinate conception of an existence which we can cognize in some way or other by means of the understanding.

 These two questions concerning the continued and distinct existence of body are intimately connected together. For all the determining grounds of my existence which can be found in me are representations and, as such, do themselves require a permanent, distinct from them, which may determine my existence in relation to their changes, that is, my existence in time, wherein they change." It may, probably, be urged in opposition to this proof that, after all, I am only conscious immediately of that which is in me, that is, of my representation of external things, and that, consequently, it must always remain uncertain whether anything corresponding to this representation does or does not exist externally to me.