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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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They are the coherence and constancy of our perceptions, which produce the opinion of their continued existence; though these qualities of perceptions have no perceivable connexion with such an existence.

 We may add the remark that the representation of something permanent in existence, is not the same thing as the permanent representation; for a representation may be very variable and changing--as all our representations, even that of matter, are--and yet refer to something permanent, which must, therefore, be distinct from all my representations and external to me, the existence of which is necessarily included in the determination of my own existence, and with it constitutes one experience--an experience which would not even be possible internally, if it were not also at the same time, in part, external. It does this by applying the order of time to phenomena, and their existence. Respecting these sciences, as they do certainly exist, it may with propriety be asked, how they are possible?--for that they must be possible is shown by the fact of their really existing.* But as to metaphysics, the miserable progress it has hitherto made, and the fact that of no one system yet brought forward, far as regards its true aim, can it be said that this science really exists, leaves any one at liberty to doubt with reason the very possibility of its existence. We are not discussing the above-mentioned assertions regarding the immaterial unity of the soul and the existence of a Supreme Being as dogmata, which certain philosophers profess to demonstrate a priori, but purely as hypotheses. No Hype Here ! - We Can PROVE It!  It assumed that the only immediate experience is internal and that from this we can only infer the existence of external things. The postulate concerning the cognition of the reality of things requires perception, consequently conscious sensation, not indeed immediately, that is, of the object itself, whose existence is to be cognized, but still that the object have some connection with a real perception, in accordance with the analogies of experience, which exhibit all kinds of real connection in experience.