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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.

Now, if it can remove every existence incapable of supporting the attribute of absolute necessity, excepting one--this must be the absolutely necessary being, whether its necessity is comprehensible by us, that is, deducible from the conception of it alone, or not.

Consequently it is a synthesis of that which though heterogeneous, is represented as connected a priorI. This combination--not an arbitrary one--I entitle dynamical because it concerns the connection of the existence of the manifold. Start your own business NOW! We may, therefore, conclude with certainty, that the opinion of a continued and of a distinct existence never arises from the senses. This inference from the constancy of our perceptions, like the precedent from their coherence, gives rise to the opinion of the continued existence of body, which is prior to that of its distinct existence, and produces that latter principle. Notwithstanding the pressing necessity which reason feels, to form some presupposition that shall serve the understanding as a proper basis for the complete determination of its conceptions, the idealistic and factitious nature of such a presupposition is too evident to allow reason for a moment to persuade itself into a belief of the objective existence of a mere creation of its own thought. In the case of sensuous objects, this is attained by their connection according to empirical laws with some one of my perceptions; but there is no means of cognizing the existence of objects of pure thought, because it must be cognized completely a priorI. But all our knowledge of existence (be it immediately by perception, or by inferences connecting some object with a perception) belongs entirely to the sphere of experience--which is in perfect unity with itself; and although an existence out of this sphere cannot be absolutely declared to be impossible, it is a hypothesis the truth of which we have no means of ascertaining. For if the objects of our senses continue to exist, even when they are not perceived, their existence is of course independent of and distinct from the perception: and vice versa, if their existence be independent of the perception and distinct from it, they must continue to exist, even though they be not perceived.

This permanence is, however, nothing but the manner in which we represent to ourselves the existence of things in the phenomenal world.