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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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On the contrary, if I ascribe redness of the rose as a thing in itself, or to Saturn his handles, or extension to all external objects, considered as things in themselves, without regarding the determinate relation of these objects to the subject, and without limiting my judgement to that relation--then, and then only, arises illusion.]

 First, If nature had given us a pleasure of this kind, it would have been as evident and discernible as on every other occasion; nor should we have found any difficulty to perceive, that the consideration of such actions, in such a situation, gives a certain pleasure and sentiment of approbation. For there ought to be a particular theorem, which may be easily proved from the definition, to the effect that every line, which has all its points at equal distances from another point, must be a curved line--that is, that not even the smallest part of it can be straight. It is evident, that as we are at all times intimately conscious of ourselves, our sentiments and passions, their ideas must strike upon us with greater vivacity than the ideas of the sentiments and passions of any other person. 

The task of explaining the community of the soul with the body does not properly belong to the psychology of which we are here speaking; because it proposes to prove the personality of the soul apart from this communion (after death), and is therefore transcendent in the proper sense of the word, although occupying itself with an object of experience--only in so far, however, as it ceases to be an object of experience.

 But self or person is not any one impression, but that to which our several impressions and ideas are supposed to have a reference. This gives occasion to many new reflections and reasonings. If, then, the question is asked, in relation to transcendental theology,* first, whether there is anything distinct from the world, which contains the ground of cosmical order and connection according to general laws? Only the philosopher expresses himself in a more precise and definite manner, when he says; "In all changes in the world, the substance remains, and the accidents alone are changeable." But of this decidedly synthetical proposition, I nowhere meet with even an attempt at proof; nay, it very rarely has the good fortune to stand, as it deserves to do, at the head of the pure and entirely a priori laws of nature.