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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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Space, therefore, cannot be regarded as absolutely and in itself something determinative of the existence of things, because it is not itself an object, but only the form of possible objects.

 Without any farther ceremony, we call the one cause and the other effect, and infer the existence of the one from that of the other. Mean while we may observe that when we talk of real distinct existences, we have commonly more in our eye their independency than external situation in place, and think an object has a sufficient reality, when its Being is uninterrupted, and independent of the incessant revolutions, which we are conscious of in ourselves. ** Colorful Maps, Illustrations, & Graphs 
  • Principle of Coexistence, According to the Law of Reciprocity or Community.
 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. This principle is not based merely upon that of contradiction; for, in addition to the relation between two contradictory predicates, it regards everything as standing in a relation to the sum of possibilities, as the sum total of all predicates of things, and, while presupposing this sum as an a priori condition, presents to the mind everything as receiving the possibility of its individual existence from the relation it bears to, and the share it possesses in, the aforesaid sum of possibilities.* The principle of complete determination relates the content and not to the logical form. 
For as all our reasonings concerning existence are derived from causation, and as all our reasonings concerning causation are derived from the experienced conjunction of objects, not from any reasoning or reflection, the same experience must give us a notion of these objects, and must remove all mystery from our conclusions.
 Here then we have a propensity to feign the continued existence of all sensible objects; and as this propensity arises from some lively impressions of the memory, it bestows a vivacity on that fiction: or in other words, makes us believe the continued existence of body. 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. Hence we are entitled to apply the term substance to a phenomenon, only because we suppose its existence in all time, a notion which the word permanence does not fully express, as it seems rather to be referable to future time.