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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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Besides the mere fact of existence, then, there must be something by means of which A determines the position of B in time and, conversely, B the position of A; because only under this condition can substances be empirically represented as existing contemporaneously.

 Such is the genesis of these general convictions of mankind, so far as they depend on rational grounds; and this public property not only remains undisturbed, but is even raised to greater importance, by the doctrine that the schools have no right to arrogate to themselves a more profound insight into a matter of general human concernment than that to which the great mass of men, ever held by us in the highest estimation, can without difficulty attain, and that the schools should, therefore, confine themselves to the elaboration of these universally comprehensible and, from a moral point of view, amply satisfactory proofs. that of a man supported in the air, and moving his limbs to and fro, without meeting any thing tangible; and that of a man, who feeling something tangible, leaves it, and after a motion, of which he is sensible, perceives another tangible object; and I then ask, wherein consists the difference betwixt these two cases? No one will make any scruple to affirm, that it consists meerly in the perceiving those objects, and that the sensation, which arises from the motion, is in both cases the same: And as that sensation is not capable of conveying to us an idea of extension, when unaccompanyed with some other perception, it can no more give us that idea, when mixed with the impressions of tangible objects; since that mixture produces no alteration upon it. For after we have observed the resemblance in a sufficient number of instances, we immediately feel a determination of the mind to pass from one object to its usual attendant, and to conceive it in a stronger light upon account of that relation. We are therefore justified in saying; "If reason stands in a causal relation to phenomena, it is a faculty which originates the sensuous condition of an empirical series of effects." For the condition, which resides in the reason, is non-sensuous, and therefore cannot be originated, or begin to be. No wonder, then, the imagination returns back again attended with the related passions of love and hatred. 
This commotion, again, naturally produces a curiosity or inquisitiveness, which being very violent, from the strong and sudden impulse of the object, becomes uneasy, and resembles in its fluctuation and uncertainty, the sensation of fear or the mixed passions of grief and joy.
 Nor is the expression improper to call them Laws of Nature; if by natural we understand what is common to any species, or even if we confine it to mean what is inseparable from the species. The understanding exerts itself after two different ways, as it judges from demonstration or probability; as it regards the abstract relations of our ideas, or those relations of objects, of which experience only gives us information.