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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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Laws do not exist except by relation to the subject in which the phenomena inhere, in so far as it possesses understanding, just as phenomena have no existence except by relation to the same existing subject in so far as it has senses.

 First, When a passion, such as hope or fear, grief or joy, despair or security, is founded on the supposition or the existence of objects, which really do not exist. Because our business is bursting at the seams, we ONLY have time to work with serious, motivated people who are ready to make changes in their life NOW! The absolute whole of quantity (the universe), of division, of derivation, of the condition of existence, with the question--whether it is to be produced by finite or infinite synthesis, no possible experience can instruct us concerning. 
  • A miser receives delight from his money; that is, from the power it affords him of procuring all the pleasures and conveniences of life, though he knows he has enjoyed his riches for forty years without ever employing them; and consequently cannot conclude by any species of reasoning, that the real existence of these pleasures is nearer, than if he were entirely deprived of all his possessions.
 It is therefore utterly absurd to suppose any number to exist, and yet deny the existence of unites; and as extension is always a number, according to the common sentiment of metaphysicians, and never resolves itself into any unite or indivisible quantity, it follows, that extension can never at all exist. Let us fix our attention out of ourselves as much as possible: Let us chase our imagination to the heavens, or to the utmost limits of the universe; we never really advance a step beyond ourselves, nor can conceive any kind of existence, but those perceptions, which have appeared in that narrow compass. If we admit the existence of spontaneously produced events, that is, of free agency, we are driven, in our search for sufficient reasons, on an unavoidable law of nature and are compelled to appeal to the empirical law of causality, and we find that any such totality of connection in our synthesis is too small for our necessary empirical conception. We cannot, therefore, escape the responsibility of at least a critical solution of the questions of reason, by complaints of the limited nature of our faculties, and the seemingly humble confession that it is beyond the power of our reason to decide, whether the world has existed from all eternity or had a beginning--whether it is infinitely extended, or enclosed within certain limits--whether anything in the world is simple, or whether everything must be capable of infinite divisibility--whether freedom can originate phenomena, or whether everything is absolutely dependent on the laws and order of nature--and, finally, whether there exists a being that is completely unconditioned and necessary, or whether the existence of everything is conditioned and consequently dependent on something external to itself, and therefore in its own nature contingent.