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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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However harmless idealism may be considered--although in reality it is not so--in regard to the essential ends of metaphysics, it must still remain a scandal to philosophy and to the general human reason to be obliged to assume, as an article of mere belief, the existence of things external to ourselves (from which, yet, we derive the whole material of cognition for the internal sense), and not to be able to oppose a satisfactory proof to any one who may call it in question.

 First, That reason alone can never give rise to any original idea, and secondly, that reason, as distinguished from experience, can never make us conclude, that a cause or productive quality is absolutely requisite to every beginning of existence. Reason affords no good grounds for admitting the existence of intelligible beings, or of intelligible properties of sensuous things, although--as we have no conception either of their possibility or of their impossibility--it will always be out of our power to affirm dogmatically that they do not exist. Secondly, There is a false sensation or experience even of the liberty of indifference; which is regarded as an argument for its real existence. That answer is; "Inasmuch as sensuous intuition does not apply to all things without distinction, there remains room for other and different objects." The existence of these problematical objects is therefore not absolutely denied, in the absence of a determinate conception of them, but, as no category is valid in respect of them, neither must they be admitted as objects for our understanding. Inhesion in something is supposed to be requisite to support the existence of our perceptions. 
We must therefore look still higher for this unity (as qualitative, SS 8), in that, namely, which contains the ground of the unity of diverse conceptions in judgements, the ground, consequently, of the possibility of the existence of the understanding, even in regard to its logical use.