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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 sometimes we ascribe a continued existence to objects, which are perfectly new to us, and of whose constancy and coherence we have no experience, it is because the manner, in which they present themselves to our senses, resembles that of constant and coherent objects; and this resemblance is a source of reasoning and analogy, and leads us to attribute the same qualities to similar objects.

 My existence is thus already given by the act of consciousness; but the mode in which I must determine my existence, that is, the mode in which I must place the manifold belonging to my existence, is not thereby given. It is the deity, therefore, who is the prime mover of the universe, and who not only first created matter, and gave it it's original impulse, but likewise by a continued exertion of omnipotence, supports its existence, and successively bestows on it all those motions, and configurations, and qualities, with which it is endowed. It is still true, that every distinct perception, which enters into the composition of the mind, is a distinct existence, and is different, and distinguishable, and separable from every other perception, either contemporary or successive. And this actually is the case with all hypothetical arguments, or reasonings upon a supposition; there being in them, neither any present impression, nor belief of a real existence, You take a financial hit and you are forced to buy a Camry this time. For, in this case, we consider the world as per se determined in regard to quantity, and while, in the one judgement, we deny its infinite and consequently, perhaps, its independent existence; in the other, we append to the world, regarded as a thing in itself, a certain determination--that of finitude; and the latter may be false as well as the former, if the world is not given as a thing in itself, and thus neither as finite nor as infinite in quantity. 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.