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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.


What then gives us so great a propension to ascribe an identity to these successive perceptions, and to suppose ourselves possest of an invariable and uninterrupted existence through the whole course of our lives? In order to answer this question, we must distinguish betwixt personal identity, as it regards our thought or imagination, and as it regards our passions or the concern we take in ourselves.

 For, as there are in such a conception only a certain number of marks or signs, which denote a certain class of sensuous objects, we can never be sure that we do not cogitate under the word which indicates the same object, at one time a greater, at another a smaller number of signs. It must be originally intuition, for from a mere conception, no propositions can be deduced which go out beyond the conception, and yet this happens in geometry. 
The former, as the source of all our synthetical conjunction, applies, under the name of the categories, to the manifold of intuition in general, prior to all sensuous intuition of objects.
 In that case resemblance converts the idea into an impression, not only by means of the relation, and by transfusing the original vivacity into the related idea; but also by presenting such materials as take fire from the least spark. I can imagine to myself such a city as the New Jerusalem, whose pavement is gold and walls are rubies, though I never saw any such. For what is more capricious than human actions? What more inconstant than the desires of man? And what creature departs more widely, not only from right reason, but from his own character and disposition? An hour, a moment is sufficient to make him change from one extreme to another, and overturn what cost the greatest pain and labour to establish. It has already been observed, that almost every kind of idea is attended with some emotion, even the ideas of number and extension, much more those of such objects as are esteemed of consequence in life, and fix our attention. The object of the ideal of reason--an object existing only in reason itself--is also termed the primal being (ens originarium); as having no existence superior to him, the supreme being (ens summum); and as being the condition of all other beings, which rank under it, the being of all beings (ens entium).