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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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Now as after one experiment of this kind, the mind, upon the appearance either of the cause or the effect, can draw an inference concerning the existence of its correlative; and as a habit can never be acquired merely by one instance; it may be thought, that belief cannot in this case be esteemed the effect of custom.

 Now, if it can remove every existence incapable of supporting the attribute of absolute necessity, excepting one--this must be the absolutely necessary being, whether its necessity is comprehensible by us, that is, deducible from the conception of it alone, or not. The idea of cause and effect is derived from experience, which informs us, that such particular objects, in all past instances, have been constantly conjoined with each other: And as an object similar to one of these is supposed to be immediately present in its impression, we thence presume on the existence of one similar to its usual attendant.  But such disputes may not only arise concerning the real existence of property and possession, but also concerning their extent; and these disputes are often susceptible of no decision, or can be decided by no other faculty than the imagination. Now, as I do not possess another intuition of self which gives the determining in me (of the spontaneity of which I am conscious), prior to the act of determination, in the same manner as time gives the determinable, it is clear that I am unable to determine my own existence as that of a spontaneous being, but I am only able to represent to myself the spontaneity of my thought, that is, of my determination, and my existence remains ever determinable in a purely sensuous manner, that is to say, like the existence of a phenomenon. My memory, indeed, informs me of the existence of many objects; but then this information extends not beyond their past existence, nor do either my senses or memory give any testimony to the continuance of their being. The reason of this is that in the world of phenomena, in which alone objects are presented to our minds, there are two main elements--the form of intuition (space and time), which can be cognized and determined completely a priori, and the matter or content--that which is presented in space and time, and which, consequently, contains a something--an existence corresponding to our powers of sensation. A business which earns you substantial income now and one which could be sold in 3-5 years, paying you enough to retire on and travel the world. First, That reason alone can never give rise to any original idea, and secondly, that reason, as distinguished from experience, can never make us conclude, that a cause or productive quality is absolutely requisite to every beginning of existence. But it has been far from my intention, in these remarks, to prove the existence of this unconditioned and necessary being, or even to evidence the possibility of a purely intelligible condition of the existence or all sensuous phenomena.