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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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Testimonial #2

 I can consider a given point of time in relation to past time only as conditioned, because this given moment comes into existence only through the past time rather through the passing of the preceding time. But, let it be granted that we could discover, not in experience, but in certain firmly-established a priori laws of the use of pure reason-- laws relating to our existence, authority to consider ourselves as legislating a priori in relation to our own existence and as determining this existence; we should, on this supposition, find ourselves possessed of a spontaneity, by which our actual existence would be determinable, without the aid of the conditions of empirical intuition. Thus the physico-theological is based upon the cosmological, and this upon the ontological proof of the existence of a Supreme Being; and as besides these three there is no other path open to speculative reason, the ontological proof, on the ground of pure conceptions of reason, is the only possible one, if any proof of a proposition so far transcending the empirical exercise of the understanding is possible at all. 

The process of understanding by which it represents to itself the sphere of a divided conception, is employed also when we think of a thing as divisible; and in the same manner as the members of the division in the former exclude one another, and yet are connected in one sphere, so the understanding represents to itself the parts of the latter, as having--each of them--an existence (as substances), independently of the others, and yet as united in one whole.

 4 The absolute Completeness of the DEPENDENCE of the EXISTENCE of what is changeable in a phenomenon. We may also observe in this instance of sounds and colours, that we can attribute a distinct continued existence to objects without ever consulting REASON, or weighing our opinions by any philosophical principles. But the unlimited all is an absolute unity, and is conceived by the mind as a being one and supreme; and thus reason concludes that the Supreme Being, as the primal basis of all things, possesses an existence which is absolutely necessary. We could never get further than proving that, without this relation to conceptions, we could not conceive the existence of the contingent, that is, could not a priori through the understanding cognize the existence of such a thing; but it does not hence follow that this is also the condition of the possibility of the thing itself that is said to be contingent. 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. But if they had regarded matter, not relatively--as the substratum of phenomena, but absolutely and in itself--as an independent existence, this idea of absolute necessity would have immediately disappeared.