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Click on the phrases to see them in context. The original texts by Immanuel Kant and David Hume are available from the Gutenberg Projet.
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As to causation; we may observe, that the true idea of the human mind, is to consider it as a system of different perceptions or different existences, which are linked together by the relation of cause and effect, and mutually produce, destroy, influence, and modify each other. This first is called, in relation to past time, the beginning of the world; in relation to space, the limit of the world; in relation to the parts of a given limited whole, the simple; in relation to causes, absolute spontaneity (liberty); and in relation to the existence of changeable things, absolute physical necessity. Secondly, There is a false sensation or experience even of the liberty of indifference; which is regarded as an argument for its real existence. Again, were we fully convinced, that our perceptions are dependent, and interrupted, and different, we should be as little inclined to embrace the opinion of a double existence; since in that case we should clearly perceive the error of our first supposition of a continued existence, and would never regard it any farther. The principle of continuity forbids any leap in the series of phenomena regarded as changes (in mundo non datur saltus); and likewise, in the complex of all empirical intuitions in space, any break or hiatus between two phenomena (non datur hiatus)- for we can so express the principle, that experience can admit nothing which proves the existence of a vacuum, or which even admits it as a part of an empirical synthesis.
As we conclude from the distinction and separability of their ideas, that external objects have a separate existence from each other; so when we make these ideas themselves our objects, we must draw the same conclusion concerning them, according to the precedent reasoning. Click here toreceive this valuable info! And as time itself cannot be perceived, the determination of the existence of objects in time can only take place by means of their connection in time in general, consequently only by means of a priori connecting conceptions. Thirdly, Account for that propensity, which this illusion gives, to unite these broken appearances by a continued existence.