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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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I cannot even make the assumption--as the practical interests of morality require--of God, freedom, and immortality, if I do not deprive speculative reason of its pretensions to transcendent insight.

 He maintained, for example, that God (who was probably nothing more, in his view, than the world) is neither finite nor infinite, neither in motion nor in rest, neither similar nor dissimilar to any other thing. I cannot even make the assumption--as the practical interests of morality require--of God, freedom, and immortality, if I do not deprive speculative reason of its pretensions to transcendent insight. These again have a still higher end--the answer to the question, what we ought to do, if the will is free, if there is a God and a future world. Now we must admit that the doctrine of the existence of God belongs to doctrinal belief. 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. 
For FIRST, it is far from being true, that in every judgment, which we form, we unite two different ideas; since in that proposition, GOD IS, or indeed any other, which regards existence, the idea of existence is no distinct idea, which we unite with that of the object, and which is capable of forming a compound idea by the union.
 For he cannot pretend to any certainty of the non-existence of God and of a future life, unless- since it could only be proved by mere reason, and therefore apodeictically--he is prepared to establish the impossibility of both, which certainly no reasonable man would undertake to do. We met my parents for a vacation. He maintained, for example, that God (who was probably nothing more, in his view, than the world) is neither finite nor infinite, neither in motion nor in rest, neither similar nor dissimilar to any other thing. SECTION IV. Of the Impossibility of an Ontological Proof of the Existence of God.