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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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All sensuous phenomena may be contingent, and consequently possess only an empirically conditioned existence, and yet there may also exist a non-empirical condition of the whole series, or, in other words, a necessary being.

 The principle of continuity forbids any leap in the series of phenomena regarded as changes (in mundo non datur saltus); and likewise, in the complex of all empirical intuitions in space, any break or hiatus between two phenomena (non datur hiatus)- for we can so express the principle, that experience can admit nothing which proves the existence of a vacuum, or which even admits it as a part of an empirical synthesis. It is impossible, therefore, that this idea of existence can be annexed to the idea of any object, or form the difference betwixt a simple conception and belief. For, in this case, we consider the world as per se determined in regard to quantity, and while, in the one judgement, we deny its infinite and consequently, perhaps, its independent existence; in the other, we append to the world, regarded as a thing in itself, a certain determination--that of finitude; and the latter may be false as well as the former, if the world is not given as a thing in itself, and thus neither as finite nor as infinite in quantity. If, again, we prove the existence of a supreme intelligence, we should be able from it to make the conformity to aims existing in the arrangement of the world comprehensible; but we should not be justified in deducing from it any particular arrangement or disposition, or inferring any where it is not perceived. This idea of permanence is not itself derived from external experience, but is an a priori necessary condition of all determination of time, consequently also of the internal sense in reference to our own existence, and that through the existence of external things. The aim of the cosmological argument is to avoid the necessity of proving the existence of a necessary being priori from mere conceptions--a proof which must be ontological, and of which we feel ourselves quite incapable. For the real object--the dollars--is not analytically contained in my conception, but forms a synthetical addition to my conception (which is merely a determination of my mental state), although this objective reality--this existence--apart from my conceptions, does not in the least degree increase the aforesaid hundred dollars. Thus, the relation of phenomena (as possible perceptions), according to which that which happens is, as to its existence, necessarily determined in time by something which antecedes, in conformity with a rule--in other words, the relation of cause and effect--is the condition of the objective validity of our empirical judgements in regard to the sequence of perceptions, consequently of their empirical truth, and therefore of experience. If the conception is based upon empirical conditions, if, for example, I have a conception of a clock for a ship, this arbitrary conception does not assure me of the existence or even of the possibility of the object.