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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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Now a negation cannot be cogitated as determined, without cogitating at the same time the opposite affirmation.

 For as conditions of all existence in general, space and time must be conditions of the existence of the Supreme Being also. However be may communicate his sentiments by such secret insinuations, and make them known with equal certainty as by the open discovery of them, it is certain that their influence is not equally strong and powerful. It has therefore empirical principles, although, at the same time, it is in so far general, that it applies to the exercise of the understanding, without regard to the difference of objects. A certain dim consciousness of the true use of this idea seems to have dictated to the philosophers of all times the moderate language used by them regarding the cause of the world. But it is evident that since, in the case of such a criterion, we make abstraction of all the content of a cognition (that is, of all relation to its object), and truth relates precisely to this content, it must be utterly absurd to ask for a mark of the truth of this content of cognition; and that, accordingly, a sufficient, and at the same time universal, test of truth cannot possibly be found. It is clear that objective significancy cannot consist in a relation to another representation (of that which we desire to term object), for in that case the question again arises; "How does this other representation go out of itself, and obtain objective significancy over and above the subjective, which is proper to it, as a determination of a state of mind?" If we try to discover what sort of new property the relation to an object gives to our subjective representations, and what new importance they thereby receive, we shall find that this relation has no other effect than that of rendering necessary the connection of our representations in a certain manner, and of subjecting them to a rule; and that conversely, it is only because a certain order is necessary in the relations of time of our representations, that objective significancy is ascribed to them. There remains only to take notice of a pretty remarkable phaenomenon of this passion; which is, that the communicated passion of sympathy sometimes acquires strength from the weakness of its original, and even arises by a transition from affections, which have no existence. We merely anticipate our own apprehension, the formal condition of which, inasmuch as it is itself to be found in the mind antecedently to all given phenomena, must certainly be capable of being cognized a priorI. Thus, as time contains the sensuous condition a priori of the possibility of a continuous progression of that which exists to that which follows it, the understanding, by virtue of the unity of apperception, contains the condition a priori of the possibility of a continuous determination of the position in time of all phenomena, and this by means of the series of causes and effects, the former of which necessitate the sequence of the latter, and thereby render universally and for all time, and by consequence, objectively, valid the empirical cognition of the relations of time. Thus an application of the category to phenomena becomes possible, by means of the transcendental determination of time, which, as the schema of the conceptions of the understanding, mediates the subsumption of the latter under the former.