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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 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.

 
For as they are confest to be, both of them, nothing but perceptions arising from the particular configurations and motions of the parts of body, wherein possibly can their difference consist? Upon the whole, then, we may conclude, that as far as the senses are judges, all perceptions are the same in the manner of their existence.
 It may well be that all finite thinking beings must necessarily in this respect agree with man (though as to this we cannot decide), but sensibility does not on account of this universality cease to be sensibility, for this very reason, that it is a deduced (intuitus derivativus), and not an original (intuitus originarius), consequently not an intellectual intuition, and this intuition, as such, for reasons above mentioned, seems to belong solely to the Supreme Being, but never to a being dependent, quoad its existence, as well as its intuition (which its existence determines and limits relatively to given objects). Now, as we cannot reason from the non-consciousness of such a manifold to the impossibility of its existence in the intuition of an object, and as the proof of this impossibility is necessary for the establishment and proof of absolute simplicity; it follows that this simplicity cannot be inferred from any perception whatever. But when we compare experiments, and reason a little upon them, we quickly perceive, that the doctrine of the independent existence of our sensible perceptions is contrary to the plainest experience. That is to say, the consciousness of my own existence is at the same time an immediate consciousness of the existence of other things without me.