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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 has often been maintained in the schools, that extension must be divisible, in infinitum, because the system of mathematical points is absurd; and that system is absurd, because a mathematical point is a non-entity, and consequently can never by its conjunction with others form a real existence.

 There is no object, which implies the existence of any other if we consider these objects in themselves, and never look beyond the ideas which we form of them. These principles have this peculiarity, that they do not concern phenomena, and the synthesis of the empirical intuition thereof, but merely the existence of phenomena and their relation to each other in regard to this existence. Guided by the principles involved in these ideas, we must, in the first place, so connect all the phenomena, actions, and feelings of the mind, as if it were a simple substance, which, endowed with personal identity, possesses a permanent existence (in this life at least), while its states, among which those of the body are to be included as external conditions, are in continual change. Finally, as regards the third postulate, it applies to material necessity in existence, and not to merely formal and logical necessity in the connection of conceptions. Thus, if materialism is inadequate to explain the mode in which I exist, spiritualism is likewise as insufficient; and the conclusion is that we are utterly unable to attain to any knowledge of the constitution of the soul, in so far as relates to the possibility of its existence apart from external objects. For example, I cogitate the existence of a being corresponding to a pure transcendental idea. I. This table, which contains four classes of conceptions of the understanding, may, in the first instance, be divided into two classes, the first of which relates to objects of intuition--pure as well as empirical; the second, to the existence of these objects, either in relation to one another, or to the understanding. But it has been far from my intention, in these remarks, to prove the existence of this unconditioned and necessary being, or even to evidence the possibility of a purely intelligible condition of the existence or all sensuous phenomena.