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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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It runs thus; "Changes are real" (this the continual change in our own representations demonstrates, even though the existence of all external phenomena, together with their changes, is denied).

 

It is not to be wondered at, therefore, that we are not justified in leaping from some member of an empirical series beyond the world of sense, as if empirical representations were things in themselves, existing apart from their transcendental ground in the human mind, and the cause of whose existence may be sought out of the empirical series.

 This cause, as the highest member in the series of the causes of cosmical changes, must originate or begin* the existence of the latter and their series. 

Hence it happens that, admitting a divine being, I can have no conception of the internal possibility of its perfection, or of the necessity of its existence.

 Thus we are obliged to acknowledge the existence of a chain of causes, in which, however, absolute totality cannot be found. Now I maintain that all attempts of reason to establish a theology by the aid of speculation alone are fruitless, that the principles of reason as applied to nature do not conduct us to any theological truths, and, consequently, that a rational theology can have no existence, unless it is founded upon the laws of morality. Hence I am compelled to say; "The aggregate of parts in a given phenomenon is in itself neither finite nor infinite; and these parts are given only in the regressive synthesis of decomposition--a synthesis which is never given in absolute completeness, either as finite, or as infinite." The same is the case with the series of subordinated causes, or of the conditioned up to the unconditioned and necessary existence, which can never be regarded as in itself, ind in its totality, either as finite or as infinite; because, as a series of subordinate representations, it subsists only in the dynamical regress and cannot be regarded as existing previously to this regress, or as a self-subsistent series of things. Whatever be the content of our conception of an object, it is necessary to go beyond it, if we wish to predicate existence of the object. For all the determining grounds of my existence which can be found in me are representations and, as such, do themselves require a permanent, distinct from them, which may determine my existence in relation to their changes, that is, my existence in time, wherein they change." It may, probably, be urged in opposition to this proof that, after all, I am only conscious immediately of that which is in me, that is, of my representation of external things, and that, consequently, it must always remain uncertain whether anything corresponding to this representation does or does not exist externally to me.