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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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For, in this case, an intelligible cause signifies merely the transcendental and to us unknown ground of the possibility of sensuous phenomena, and its existence, necessary and independent of all sensuous conditions, is not inconsistent with the contingency of phenomena, or with the unlimited possibility of regress which exists in the series of empirical conditions. But with what right can we do this if we make them forms of objects as things in themselves, and such, moreover, as would continue to exist as a priori conditions of the existence of things, even though the things themselves were annihilated? My conclusion from both is, that since all our perceptions are different from each other, and from every thing else in the universe, they are also distinct and separable, and may be considered as separately existent, and may exist separately, and have no need of any thing else to support their existence. In the case of probability the contrary chances are so far related, that they determine concerning the existence or non-existence of the same object. Hence we are entitled to apply the term substance to a phenomenon, only because we suppose its existence in all time, a notion which the word permanence does not fully express, as it seems rather to be referable to future time. Space, therefore, cannot be regarded as absolutely and in itself something determinative of the existence of things, because it is not itself an object, but only the form of possible objects.