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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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 But two cubic feet in space are nevertheless distinct from each other from the sole fact of their being in different places (they are numero diversa); and these places are conditions of intuition, wherein the object of this conception is given, and which do not belong to the conception, but to the faculty of sensibility. The proposition, "I think," expresses an undetermined empirical intuition, that perception (proving consequently that sensation, which must belong to sensibility, lies at the foundation of this proposition); but it precedes experience, whose province it is to determine an object of perception by means of the categories in relation to time; and existence in this proposition is not a category, as it does not apply to an undetermined given object, but only to one of which we have a conception, and about which we wish to know whether it does or does not exist, out of, and apart from this conception. But because a certain form of sensuous intuition exists in the mind a priori which rests on the receptivity of the representative faculty (sensibility), the understanding, as a spontaneity, is able to determine the internal sense by means of the diversity of given representations, conformably to the synthetical unity of apperception, and thus to cogitate the synthetical unity of the apperception of the manifold of sensuous intuition a priori, as the condition to which must necessarily be submitted all objects of human intuition. The transcendental object which forms the basis of phenomena, and, in connection with it, the reason why our sensibility possesses this rather than that particular kind of conditions, are and must ever remain hidden from our mental vision; the fact is there, the reason of the fact we cannot see. For it is impossible to gain from the pure speculation of reason demonstration that there exists no Supreme Being, as the ground of all that exists, or that this being possesses none of those properties which we regard as analogical with the dynamical qualities of a thinking being, or that, as the anthropomorphists would have us believe, it is subject to all the limitations which sensibility imposes upon those intelligences which exist in the world of experience. The categories combined with the modes of pure sensibility, or with one another, afford a great number of deduced a priori conceptions; a complete enumeration of which would be a useful and not unpleasant, but in this place a perfectly dispensable, occupation. In the aesthetic, I regarded this unity as belonging entirely to sensibility, for the purpose of indicating that it antecedes all conceptions, although it presupposes a synthesis which does not belong to sense, through which alone, however, all our conceptions of space and time are possible. For we could only, at best, arrive at a complete cognition of our own mode of intuition, that is of our sensibility, and this always under the conditions originally attaching to the subject, namely, the conditions of space and time; while the question; "What are objects considered as things in themselves?" remains unanswerable even after the most thorough examination of the phenomenal world. We are on this account incompetent to extend the sphere of our objects of thought beyond the conditions of our sensibility, and to assume the existence of objects of pure thought, that is, of noumena, inasmuch as these have no true positive signification. The science of all the principles of sensibility a priori, I call transcendental aesthetic.* There must, then, be such a science forming the first part of the transcendental doctrine of elements, in contradistinction to that part which contains the principles of pure thought, and which is called transcendental logic.