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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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Now, as in order to cognize ourselves, in addition to the act of thinking, which subjects the manifold of every possible intuition to the unity of apperception, there is necessary a determinate mode of intuition, whereby this manifold is given; although my own existence is certainly not mere phenomenon (much less mere illusion), the determination of my existence* Can only take place conformably to the form of the internal sense, according to the particular mode in which the manifold which I conjoin is given in internal intuition, and I have therefore no knowledge of myself as I am, but merely as I appear to myself.

 Thus we are obliged to acknowledge the existence of a chain of causes, in which, however, absolute totality cannot be found. On the other hand, the incompatibility of the parts of time in their real existence separates them in the imagination, and makes it more difficult for that faculty to trace any long succession or series of events. For if that in the phenomenon which we call substance is to be the proper substratum of all determination of time, it follows that all existence in past as well as in future time, must be determinable by means of it alone. Examine it in all lights, and see if you can find that matter of fact, or real existence, which you call vice. 

But the science of mathematics has nothing to do with such questions, nor with the question of existence in any fashion; it is concerned merely with the properties of objects in themselves, only in so far as these are connected with the conception of the objects.

 (Included in the course) Quote's from several of our students: But the only existence cognized, under the condition of other given phenomena, as necessary, is the existence of effects from given causes in conformity with the laws of causality. If we suppose the existence of an infinitely perfect cause, we possess sufficient grounds for the explanation of the conformity to aims, the order and the greatness which we observe in the universe; but we find ourselves obliged, when we observe the evil in the world and the exceptions to these laws, to employ new hypothesis in support of the original one. 
But no object can be presented resembling some object with respect to its existence, and different from others in the same particular; since every object, that is presented, must necessarily be existent.