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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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Now as after one experiment of this kind, the mind, upon the appearance either of the cause or the effect, can draw an inference concerning the existence of its correlative; and as a habit can never be acquired merely by one instance; it may be thought, that belief cannot in this case be esteemed the effect of custom.

 But, as we have allowed ourselves to assume the existence of a self-subsistent reality out of the field of experience, and are therefore obliged to regard phenomena as merely a contingent mode of representing intelligible objects employed by beings which are themselves intelligences--no other course remains for us than to follow an alogy and employ the same mode in forming some conception of intelligible things, of which we have not the least knowledge, which nature taught us to use in the formation of empirical conceptions. If, then, neither a pure conception nor the general experience of an existing being can provide a sufficient basis for the proof of the existence of the Deity, we can make the attempt by the only other mode--that of grounding our argument upon a determinate experience of the phenomena of the present world, their constitution and disposition, and discover whether we can thus attain to a sound conviction of the existence of a Supreme Being. We may, therefore, conclude with certainty, that the opinion of a continued and of a distinct existence never arises from the senses. But this case had a lasting effect on me. Upon the solution of this problem, or upon sufficient proof of the impossibility of synthetical knowledge a priori, depends the existence or downfall of the science of metaphysics. The true state of the question is, whether every object, which begins to exist, must owe its existence to a cause: and this I assert neither to be intuitively nor demonstratively certain, and hope to have proved it sufficiently by the foregoing arguments. These passions are moved by degrees of liveliness and strength, which are inferior to belief, and independent of the real existence of their objects. Now this completeness of a science cannot be accepted with confidence on the guarantee of a mere estimate of its existence in an aggregate formed only by means of repeated experiments and attempts.