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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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This decision is very commodious; because it reduces us to this simple question, Why any action or sentiment upon the general view or survey, gives a certain satisfaction or uneasiness, in order to shew the origin of its moral rectitude or depravity, without looking for any incomprehensible relations and qualities, which never did exist in nature, nor even in our imagination, by any clear and distinct conception.

 
Thus, we have no right to assume the existence of new powers, not existing in nature--for example, an understanding with a non-sensuous intuition, a force of attraction without contact, or some new kind of substances occupying space, and yet without the property of impenetrability--and, consequently, we cannot assume that there is any other kind of community among substances than that observable in experience, any kind of presence than that in space, or any kind of duration than that in time.
 4th. This philosopher's celebrated doctrine of space and time, in which he intellectualized these forms of sensibility, originated in the same delusion of transcendental reflection. In consequence of this opinion, we frequently see them imagine such persons to be their natural rulers, as are at that time deprived of all power and authority, and whom no man, however foolish, would voluntarily chuse; and this merely because they are in that line, which ruled before, and in that degree of it, which used to succeed; though perhaps in so distant a period, that scarce any man alive coued ever have given any promise of obedience. I never can catch myself at any time without a perception, and never can observe any thing but the perception. The case is the same, as when we correct the different sentiments of virtue, which proceed from its different distances from ourselves. If any one prefers doubting the conclusiveness of the proofs of our analytic to losing the persuasion of the validity of these old and time honoured arguments, he at least cannot decline answering the question--how he can pass the limits of all possible experience by the help of mere ideas. At the same time, all general propositions may be termed comparative principles. The skin, pores, muscles, and nerves of a day-labourer are different from those of a man of quality: So are his sentiments, actions and manners. How a thing can be changed, how it is possible that upon one state existing in one point of time, an opposite state should follow in another point of time--of this we have not the smallest conception a priorI. There is requisite for this the knowledge of real powers, which can only be given empirically; for example, knowledge of moving forces, or, in other words, of certain successive phenomena (as movements) which indicate the presence of such forces.