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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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Since therefore we ascribe a power of performing an action to every one, who has no very powerful motive to forbear it, and refuse it to such as have; it may justly be concluded, that power has always a reference to its exercise, either actual or probable, and that we consider a person as endowed with any ability when we find from past experience, that it is probable, or at least possible he may exert it.

 In the same manner, the possibility of continuous quantities, indeed of quantities in general, for the conceptions of them are without exception synthetical, is never evident from the conceptions in themselves, but only when they are considered as the formal conditions of the determination of objects in experience. 
In respect of time, therefore, no knowledge of ours is antecedent to experience, but begins with it.
 Suppose I see at present twenty ships that leave the port: I transfer my past experience to the future, and represent to myself nineteen of these ships as returning in safety, and one as perishing. But, when I say they existed prior to my experience, this means only that I must begin with the perception present to me and follow the track indicated until I discover them in some part or region of experience. 
  • Transcendent physiology has, again, an internal and an external connection with its object, both, however, transcending possible experience; the former is the physiology of nature as a whole, or transcendental cognition of the world, the latter of the connection of the whole of nature with a being above nature, or transcendental cognition of God.
 But at present I content myself with knowing perfectly the manner in which objects affect my senses, and their connections with each other, as far as experience informs me of them. The first astonishment, which naturally attends their miraculous relations, spreads itself over the whole soul, and so vivifies and enlivens the idea, that it resembles the inferences we draw from experience. Now in experience our perceptions come together contingently, so that no character of necessity in their connection appears, or can appear from the perceptions themselves, because apprehension is only a placing together of the manifold of empirical intuition, and no representation of a necessity in the connected existence of the phenomena which apprehension brings together, is to be discovered therein.