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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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For the rest, this formal reality of time and space leaves the validity of our empirical knowledge unshaken; for our certainty in that respect is equally firm, whether these forms necessarily inhere in the things themselves, or only in our intuitions of them.

  All this reasoning takes place with regard to time; along with an additional argument, which it may be proper to take notice of. For if we regard space and time as properties, which must be found in objects as things in themselves, as sine quibus non of the possibility of their existence, and reflect on the absurdities in which we then find ourselves involved, inasmuch as we are compelled to admit the existence of two infinite things, which are nevertheless not substances, nor anything really inhering in substances, nay, to admit that they are the necessary conditions of the existence of all things, and moreover, that they must continue to exist, although all existing things were annihilated-- we cannot blame the good Berkeley for degrading bodies to mere illusory appearances. There is something weak and imperfect amidst all that seeming vehemence of thought and sentiment, which attends the fictions of poetry. If this be the case even in natural philosophy, how much more in moral, where there is a much greater complication of circumstances, and where those views and sentiments, which are essential to any action of the mind, are so implicit and obscure, that they often escape our strictest attention, and are not only unaccountable in their causes, but even unknown in their existence? I am much afraid lest the small success I meet with in my enquiries will make this observation bear the air of an apology rather than of boasting. Without the permanent, then, no relation in time is possible. The same reasoning will prove, that the indivisible moments of time must be filled with some real object or existence, whose succession forms the duration, and makes it be conceivable by the mind. We naturally judge of every thing by comparison; and since in considering the fate of kingdoms and republics, we embrace a long extent of time, a small duration has not in this case a like influence on our sentiments, as when we consider any other object.