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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 as in all the attempts hitherto made to answer the questions which reason is prompted by its very nature to propose to itself, for example, whether the world had a beginning, or has existed from eternity, it has always met with unavoidable contradictions, we must not rest satisfied with the mere natural disposition of the mind to metaphysics, that is, with the existence of the faculty of pure reason, whence, indeed, some sort of metaphysical system always arises; but it must be possible to arrive at certainty in regard to the question whether we know or do not know the things of which metaphysics treats.

 It is evident, that all reasonings from causes or effects terminate in conclusions, concerning matter of fact; that is, concerning the existence of objects or of their qualities. But we cannot cogitate it as a thing determinable by certain distinct predicates relating to its internal nature, for it has no connection with empirical conceptions; nor are we justified in affirming the existence of any such object. 

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.

 Change is but a mode of existence, which follows on another mode of existence of the same object; hence all that changes is permanent, and only the condition thereof changes. A passion is an original existence, or, if you will, modification of existence, and contains not any representative quality, which renders it a copy of any other existence or modification. The one says; "You must philosophize upon nature," as if there existed a necessary primal basis of all existing things, solely for the purpose of introducing systematic unity into your knowledge, by pursuing an idea of this character--a foundation which is arbitrarily admitted to be ultimate; while the other warns you to consider no individual determination, concerning the existence of things, as such an ultimate foundation, that is, as absolutely necessary, but to keep the way always open for further progress in the deduction, and to treat every determination as determined by some other. This proof can at most, therefore, demonstrate the existence of an architect of the world, whose efforts are limited by the capabilities of the material with which he works, but not of a creator of the world, to whom all things are subject.