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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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Problematical idealism, which makes no such assertion, but only alleges our incapacity to prove the existence of anything besides ourselves by means of immediate experience, is a theory rational and evidencing a thorough and philosophical mode of thinking, for it observes the rule not to form a decisive judgement before sufficient proof be shown.

 In accordance with this principle, homogeneity is necessarily presupposed in the variety of phenomena (although we are unable to determine a priori the degree of this homogeneity), because without it no empirical conceptions, and consequently no experience, would be possible. But what have I here said, that reflections very refined and metaphysical have little or no influence upon us? This opinion I can scarce forbear retracting, and condemning from my present feeling and experience. All that it demands is a perpetual progress from phenomena to phenomena, even although an actual perception is not presented by them (as in the case of our perceptions being so weak as that we are unable to become conscious of them), since they, nevertheless, belong to possible experience. Consequently, in cognition, their application to objects of experience is the only legitimate use of the categories. To prove the ideas of passion and desire not to be innate, they observe that we have a preceding experience of these emotions in ourselves. 11 months passed then it luckily came again. And yet we can find no more certain ground on which to base the discussion of the question whether the sphere of possibility is wider than that of experience. For, to make the principles of possible experience conditions of the possibility of things in general is just as transcendent a procedure as to maintain the objective reality of ideas which can be applied to no objects except such as lie without the limits of possible experience. It teaches us to consider this refusal of our reason to give any satisfactory answer to questions which reach beyond the limits of this our human life, as a hint to abandon fruitless speculation; and to direct, to a practical use, our knowledge of ourselves--which, although applicable only to objects of experience, receives its principles from a higher source, and regulates its procedure as if our destiny reached far beyond the boundaries of experience and life.