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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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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.

 This cause, as the highest member in the series of the causes of cosmical changes, must originate or begin* the existence of the latter and their series. But none of these terms indicate the objective relation of an actually existing object to other things, but merely that of an idea to conceptions; and all our investigations into this subject still leave us in perfect uncertainty with regard to the existence of this being. If I take away from an empirical intuition all thought (by means of the categories), there remains no cognition of any object; for by means of mere intuition nothing is cogitated, and, from the existence of such or such an affection of sensibility in me, it does not follow that this affection or representation has any relation to an object without me. Our Critique would be an investigation utterly superfluous, if there existed a possibility of proving a priori, that all thinking beings are in themselves simple substances, as such, therefore, possess the inseparable attribute of personality, and are conscious of their existence apart from and unconnected with matter. 

If we do not set out from experience, or do not proceed according to the laws of the empirical connection of phenomena, our pretensions to discover the existence of a thing which we do not immediately perceive are vain.

 Then I say that the coexistence of these cannot be an object of possible perception and that the existence of one cannot, by any mode of empirical synthesis, lead us to the existence of another. But if we cogitate existence by the pure category alone, it is not to be wondered at, that we should find ourselves unable to present any criterion sufficient to distinguish it from mere possibility. 

I answer; It is absurd to introduce--under whatever term disguised--into the conception of a thing, which is to be cogitated solely in reference to its possibility, the conception of its existence.

 If, then, neither a pure conception nor the general experience of an existing being can provide a sufficient basis for the proof of the existence of the Deity, we can make the attempt by the only other mode--that of grounding our argument upon a determinate experience of the phenomena of the present world, their constitution and disposition, and discover whether we can thus attain to a sound conviction of the existence of a Supreme Being. Easy to use