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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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A plant, and animal, the regular order of nature--probably also the disposition of the whole universe--give manifest evidence that they are possible only by means of and according to ideas; that, indeed, no one creature, under the individual conditions of its existence, perfectly harmonizes with the idea of the most perfect of its kind- just as little as man with the idea of humanity, which nevertheless he bears in his soul as the archetypal standard of his actions; that, notwithstanding, these ideas are in the highest sense individually, unchangeably, and completely determined, and are the original causes of things; and that the totality of connected objects in the universe is alone fully adequate to that idea.

 However harmless idealism may be considered--although in reality it is not so--in regard to the essential ends of metaphysics, it must still remain a scandal to philosophy and to the general human reason to be obliged to assume, as an article of mere belief, the existence of things external to ourselves (from which, yet, we derive the whole material of cognition for the internal sense), and not to be able to oppose a satisfactory proof to any one who may call it in question. We invite you to explore how the Work From Home Internet Program capitalizes on today's advancements in technology to help you build a successful home-based business. For the existence of an absolutely necessary being is given in conceptions alone. 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. If all reality in perception has a degree, between which and negation there is an endless sequence of ever smaller degrees, and if, nevertheless, every sense must have a determinate degree of receptivity for sensations; no perception, and consequently no experience is possible, which can prove, either immediately or mediately, an entire absence of all reality in a phenomenon; in other words, it is impossible ever to draw from experience a proof of the existence of empty space or of empty time. If, accordingly, an object which must be regarded as a sensuous phenomenon possesses a faculty which is not an object of sensuous intuition, but by means of which it is capable of being the cause of phenomena, the causality of an object or existence of this kind may be regarded from two different points of view. It is the opinion of a continued existence, which first takes place, and without much study or reflection draws the other along with it, wherever the mind follows its first and most natural tendency. And, in relation to substance, they are not properly subordinated to it, but are the mode of existence of the substance itself. But can anything be imagined more absurd and contradictory than this reasoning? Whatever can be conceived by a clear and distinct idea necessarily implies the possibility of existence; and he who pretends to prove the impossibility of its existence by any argument derived from the clear idea, in reality asserts, that we have no clear idea of it, because we have a clear idea. It is this latter principle, which peoples the world, and brings us acquainted with such existences, as by their removal in time and place, lie beyond the reach of the senses and memory.