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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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The causality of the necessary cause of changes, and consequently the cause itself, must for these reasons belong to time--and to phenomena, time being possible only as the form of phenomena.

 Had he done so, he would have found, to take one example among many, that the principle of permanence was of this character, and that it, as well as the principle of causality, anticipates experience. 

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 But the only existence cognized, under the condition of other given phenomena, as necessary, is the existence of effects from given causes in conformity with the laws of causality. Natural theology infers the attributes and the existence of an author of the world, from the constitution of, the order and unity observable in, the world, in which two modes of causality must be admitted to exist--those of nature and freedom. Eternal phenomena must be capable of influencing it; and its actions, in accordance with natural laws, must explain to us how its empirical character, that is, the law of its causality, is to be cognized in and by means of experience. It is, therefore, only in the category of causality that we can find a series of causes to a given effect, and in which we ascend from the latter, as the conditioned, to the former as the conditions, and thus answer the question of reason. For we are not speaking here of an absolutely first beginning in relation to time, but as regards causality alone. For, while in the consideration of freedom in the former antinomy, the thing itself--the cause (substantia phaenomenon)--was regarded as belonging to the series of conditions, and only its causality to the intelligible world--we are obliged in the present case to cogitate this necessary being as purely intelligible and as existing entirely apart from the world of sense (as an ens extramundanum); for otherwise it would be subject to the phenomenal law of contingency and dependence.