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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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All our arguments concerning causes and effects consist both of an impression of the memory or, senses, and of the idea of that existence, which produces the object of the impression, or is produced by it. The objects of experience then are not things in themselves, but are given only in experience, and have no existence apart from and independently of experience. Why we attribute a continued existence to objects, even when they are not present to the senses; and why we suppose them to have an existence DISTINCT from the mind and perception. It is also certain, that this very perception or object is supposed to have a continued uninterrupted being, and neither to be annihilated by our absence, nor to be brought into existence by our presence. On the other hand, as chance is nothing real in itself, and, properly speaking, is merely the negation of a cause, its influence on the mind is contrary to that of causation; and it is essential to it, to leave the imagination perfectly indifferent, either to consider the existence or non-existence of that object, which is regarded as contingent. Please visit our website to learn the facts about this quality health product and view our absolute satisfaction guarantee click here Hence, Leibnitz, in attributing to the substances of the world--as cogitated by the understanding alone--a community, required the mediating aid of a divinity; for, from their existence, such a property seemed to him with justice inconceivable. If I leave out the notion of permanence (which is existence in all time), there remains in the conception of substance nothing but the logical notion of subject, a notion of which I endeavour to realize by representing to myself something that can exist only as a subject. It must, however, appear extraordinary at first sight that the condition under which I think, and which is consequently a property of my subject, should be held to be likewise valid for every existence which thinks, and that we can presume to base upon a seemingly empirical proposition a judgement which is apodeictic and universal, to wit, that everything which thinks is constituted as the voice of my consciousness declares it to be, that is, as a self-conscious being.