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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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But setting aside some metaphysicians of this kind, I may venture to affirm of the rest of mankind, that they are nothing but a bundle or collection of different perceptions, which succeed each other with an inconceivable rapidity, and are in a perpetual flux and movement. It is absurd, therefore, to imagine, that each of these was foreseen and provided for by nature, and that every new production of art, which causes pride or humility; instead of adapting itself to the passion by partaking of some general quality, that naturally operates on the mind; is itself the object of an original principle, which till then lay concealed in the soul, and is only by accident at last brought to light. In the above example, we merely attempted to show the great difference which exists between the discursive employment of reason in the sphere of conceptions, and its intuitive exercise by means of the construction of conceptions. Besides, by this mode of induction we could not attain to the completeness which the magnitude and strict universality of the conception requires. The empirical derivation, however, which both of these philosophers attributed to these conceptions, cannot possibly be reconciled with the fact that we do possess scientific a priori cognitions, namely, those of pure mathematics and general physics. But the question relates to the mundus phaenomenon, and its quantity; and in this case we cannot make abstraction of the conditions of sensibility, without doing away with the essential reality of this world itself. It is evident, that though all passions pass easily from one object to another related to it, yet this transition is made with greater facility, where the more considerable object is first presented, and the lesser follows it, than where this order is reversed, and the lesser takes the precedence. I maintain, then, that the physico-theological argument is insufficient of itself to prove the existence of a Supreme Being, that it must entrust this to the ontological argument--to which it serves merely as an introduction, and that, consequently, this argument contains the only possible ground of proof (possessed by speculative reason) for the existence of this being. For from thence we may immediately conclude, that since all impressions are clear and precise, the ideas, which are copyed from them, must be of the same nature, and can never, but from our fault, contain any thing so dark and intricate. Want to save time and money?