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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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We may, therefore, conclude, that belief consists merely in a certain feeling or sentiment; in something, that depends not on the will, but must arise from certain determinate causes and principles, of which we are not masters.

 
Sometimes even envy and hatred arise from the comparison; but in the greatest part of men, it rests at respect and esteem.
 Two objects, though perfectly resembling each other, and even appearing in the same place at different times, may be numerically different: And as the power, by which one object produces another, is never discoverable merely from their idea, it is evident cause and effect are relations, of which we receive information from experience, and not from any abstract reasoning or reflection. As my present aim is not to set forth a complete system, but merely the principles of one, I reserve this task for another time. Experience soon teaches us this method of correcting our sentiments, or at least, of correcting our language, where the sentiments are more stubborn and inalterable. Now as every thing, that is contiguous to us, either in space or time, strikes upon us with such an idea, it has a proportional effect on the will and passions, and commonly operates with more force than any object, that lies in a more distant and obscure light. There is something weak and imperfect amidst all that seeming vehemence of thought and sentiment, which attends the fictions of poetry. But if love and esteem were not produced by the same qualities as pride, according as these qualities are related to ourselves or others, this method of proceeding would be very absurd, nor coued men expect a correspondence in the sentiments of every other person, with those themselves have entertained. That part of transcendental logic, then, which treats of the elements of pure cognition of the understanding, and of the principles without which no object at all can be thought, is transcendental analytic, and at the same time a logic of truth. But I ask; Is there any more difficulty in supposing the time and place to be fixed without a cause, than to suppose the existence to be determined in that manner? The first question that occurs on this subject is always, whether the object shall exist or not: The next, when and where it shall begin to exist.