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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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To which we may add, that where the riches or power are very great, and render the person considerable and important in the world, the esteem attending them, may, in part, be ascribed to another source, distinct from these three, viz.

 Of the Regulative Employment of the Ideas of Pure Reason. I do not pretend, that this reason was valid. Consequently, the world, as regards space, is not limited, that is, it is infinite in regard to extension.* By this means we shall be the better prepared for the examination of knowledge and probability, when we understand perfectly all those particular ideas, which may enter into our reasoning. But this is the proper condition under which time belongs to our representation of objects. 

In all subsumptions of an object under a conception, the representation of the object must be homogeneous with the conception; in other words, the conception must contain that which is represented in the object to be subsumed under it.

 Here then are three relations betwixt that distance, which conveys the idea of extension, and that other, which is not filled with any coloured or solid object. But the conception which carries with it a necessity of synthetical unity, can be none other than a pure conception of the understanding which does not lie in mere perception; and in this case it is the conception of "the relation of cause and effect," the former of which determines the latter in time, as its necessary consequence, and not as something which might possibly antecede (or which might in some cases not be perceived to follow). To discover whether the principle that the series of conditions (in the synthesis of phenomena, or of thought in general) extends to the unconditioned is objectively true, or not; what consequences result therefrom affecting the empirical use of the understanding, or rather whether there exists any such objectively valid proposition of reason, and whether it is not, on the contrary, a merely logical precept which directs us to ascend perpetually to still higher conditions, to approach completeness in the series of them, and thus to introduce into our cognition the highest possible unity of reason.