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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 is only by means of the permanent that existence in different parts of the successive series of time receives a quantity, which we entitle duration.

 
For FIRST, it is far from being true, that in every judgment, which we form, we unite two different ideas; since in that proposition, GOD IS, or indeed any other, which regards existence, the idea of existence is no distinct idea, which we unite with that of the object, and which is capable of forming a compound idea by the union.
 And the world is termed nature,* when it is regarded as a dynamical whole--when our attention is not directed to the aggregation in space and time, for the purpose of cogitating it as a quantity, but to the unity in the existence of phenomena. If, accordingly, we have assumed, from a non-speculative point of view, the immaterial nature of the soul, and are met by the objection that experience seems to prove that the growth and decay of our mental faculties are mere modifications of the sensuous organism--we can weaken the force of this objection by the assumption that the body is nothing but the fundamental phenomenon, to which, as a necessary condition, all sensibility, and consequently all thought, relates in the present state of our existence; and that the separation of soul and body forms the conclusion of the sensuous exercise of our power of cognition and the beginning of the intellectual. And, in this way, we can proceed in perfect confidence to deduce the phenomena of the world and their existence from other phenomena, just as if there existed no necessary being; and we can at the same time, strive without ceasing towards the attainment of completeness for our deduction, just as if such a being--the supreme condition of all existences--were presupposed by the mind. It is still true, that every distinct perception, which enters into the composition of the mind, is a distinct existence, and is different, and distinguishable, and separable from every other perception, either contemporary or successive. 
  • As the relation of cause and effect is requisite to persuade us of any real existence, so is this persuasion requisite to give force to these other relations.