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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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It is therefore utterly absurd to suppose any number to exist, and yet deny the existence of unites; and as extension is always a number, according to the common sentiment of metaphysicians, and never resolves itself into any unite or indivisible quantity, it follows, that extension can never at all exist.

 If, for the purpose of fully satisfying the requirements of Reason, we recognize her right to assert the existence of a perfect and absolutely necessary being, this can be admitted only from favour, and cannot be regarded as the result or irresistible demonstration. 

Otherwise, not exactly the same, but something more than what was cogitated in my conception, would exist, and I could not affirm that the exact object of my conception had real existence.

 
  • For we find neither in transcendental nor in natural theology, however far reason may lead us in these, any ground to warrant us in assuming the existence of one only Being, which stands at the head of all natural causes, and on which these are entirely dependent.
 For we have merely presupposed a something, of which we have no conception, which we do not know as it is in itself; but, in relation to the systematic disposition of the universe, which we must presuppose in all our observation of nature, we have cogitated this unknown being in analogy with an intelligent existence (an empirical conception), that is to say, we have endowed it with those attributes, which, judging from the nature of our own reason, may contain the ground of such a systematic unity. I can annihilate in thought every existing substance without self-contradiction, but I cannot infer from this their objective contingency in existence, that is to say, the possibility of their non-existence in itself. We foresee and anticipate its change by the imagination; which makes us little satisfyed with the thing: We compare it to ourselves, whose existence is more durable; by which means its inconstancy appears still greater. If then it be admitted as a necessary law of sensibility, and consequently a formal condition of all perception, that the preceding necessarily determines the succeeding time (inasmuch as I cannot arrive at the succeeding except through the preceding), it must likewise be an indispensable law of empirical representation of the series of time that the phenomena of the past determine all phenomena in the succeeding time, and that the latter, as events, cannot take place, except in so far as the former determine their existence in time, that is to say, establish it according to a rule. In this case, I find it impossible to represent this necessity in or by any conception, and it exists merely in my own mind, as the formal condition of thought, but not as a material and hypostatic condition of existence. All phenomena exist in time, wherein alone as substratum, that is, as the permanent form of the internal intuition, coexistence and succession can be represented.