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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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But hence arise many misconceptions, and it would be a more accurate and just mode of expression to designate the accident only as the mode in which the existence of a substance is positively determined.

 But can anything be imagined more absurd and contradictory than this reasoning? Whatever can be conceived by a clear and distinct idea necessarily implies the possibility of existence; and he who pretends to prove the impossibility of its existence by any argument derived from the clear idea, in reality asserts, that we have no clear idea of it, because we have a clear idea. If you are trying to promote something online, please be advised you are able to advertise from our servers... Now, if these laws necessarily presuppose the existence of some being, as the condition of the possibility of their obligatory power, this being must be postulated, because the conditioned, from which we reason to this determinate condition, is itself cognized a priori as absolutely necessary. 
  • Thus, we cognize the existence of a magnetic matter penetrating all bodies from the perception of the attraction of the steel-filings by the magnet, although the constitution of our organs renders an immediate perception of this matter impossible for us.
 It is quite possible that someone may propose a species of preformation-system of pure reason--a middle way between the two--to wit, that the categories are neither innate and first a priori principles of cognition, nor derived from experience, but are merely subjective aptitudes for thought implanted in us contemporaneously with our existence, which were so ordered and disposed by our Creator, that their exercise perfectly harmonizes with the laws of nature which regulate experience. If, by the complaint of being unable to perceive the internal nature of things, it is meant that we do not comprehend by the pure understanding what the things which appear to us may be in themselves, it is a silly and unreasonable complaint; for those who talk thus really desire that we should be able to cognize, consequently to intuite, things without senses, and therefore wish that we possessed a faculty of cognition perfectly different from the human faculty, not merely in degree, but even as regards intuition and the mode thereof, so that thus we should not be men, but belong to a class of beings, the possibility of whose existence, much less their nature and constitution, we have no means of cognizing. But even the alternation of the existence and non-existence of a given state in a thing, in which all change consists, by no means proves the contingency of that state--the ground of proof being the reality of its opposite. 

It is this principle, which makes us reason from causes and effects; and it is the same principle, which convinces us of the continued existence of external objects, when absent from the senses.

 just as if it were possible to imagine another mode of intuition than that given in the primitive intuition of space; and just as if its a priori determinations did not apply to everything, the existence of which is possible, from the fact alone of its filling space.