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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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This proof can at most, therefore, demonstrate the existence of an architect of the world, whose efforts are limited by the capabilities of the material with which he works, but not of a creator of the world, to whom all things are subject.

 But it is evident that reason has here presupposed that the conception of an ens realissimum is perfectly adequate to the conception of a being of absolute necessity, that is, that we may infer the existence of the latter from that of the former--a proposition which formed the basis of the ontological argument, and which is now employed in the support of the cosmological argument, contrary to the wish and professions of its inventors. 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. 

Such an existence would be purely fictitious, and the hypostatizing of the content of the idea into an ideal, as an individual being, is a step perfectly unauthorized.

 It is impossible, therefore, that from the existence or any of the qualities of the former, we can ever form any conclusion concerning the existence of the latter, or ever satisfy our reason in this particular. 
It will therefore be easy for us to discover these qualities by a comparison of the impressions, to which we attribute a distinct and continued existence, with those, which we regard as internal and perishing.
 of pains and pleasures, which neither belong to ourselves, nor at the present instant have any real existence. that since we never remember any idea or impression without attributing existence to it, the idea of existence must either be derived from a distinct impression, conjoined with every perception or object of our thought, or must be the very same with the idea of the perception or object. And indeed, as our passions always regard the real existence of objects, and we always judge of this reality from past instances; nothing can be more likely of itself, without any farther reasoning, than that power consists in the possibility or probability of any action, as discovered by experience and the practice of the world.