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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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The separation, therefore, of the idea of a cause from that of a beginning of existence, is plainly possible for the imagination; and consequently the actual separation of these objects is so far possible, that it implies no contradiction nor absurdity; and is therefore incapable of being refuted by any reasoning from mere ideas; without which it is impossible to demonstrate the necessity of a cause.

 
  • We advance, rather than retard our existence; and following what seems the natural succession of time, proceed from past to present, and from present to future.
 Solidity, therefore, is perfectly incomprehensible alone, and without the conception of some bodies, which are solid, and maintain this separate and distinct existence. On the other hand, as chance is nothing real in itself, and, properly speaking, is merely the negation of a cause, its influence on the mind is contrary to that of causation; and it is essential to it, to leave the imagination perfectly indifferent, either to consider the existence or non-existence of that object, which is regarded as contingent. It would be unjust to accuse us of holding the long-decried theory of empirical idealism, which, while admitting the reality of space, denies, or at least doubts, the existence of bodies extended in it, and thus leaves us without a sufficient criterion of reality and illusion. are confest to be nothing but internal existences, and to arise from causes, which no ways resemble them. Our perceptions are our only objects: Resembling perceptions are the same, however broken or uninterrupted in their appearance: This appealing interruption is contrary to the identity: The interruption consequently extends not beyond the appearance, and the perception or object really continues to exist, even when absent from us: Our sensible perception s have, therefore, a continued and uninterrupted existence. An impossibility of being annihilated cannot exist, and can never be conceived to exist, by itself: but necessarily requires some object or real existence, to which it may belong. The process of understanding by which it represents to itself the sphere of a divided conception, is employed also when we think of a thing as divisible; and in the same manner as the members of the division in the former exclude one another, and yet are connected in one sphere, so the understanding represents to itself the parts of the latter, as having--each of them--an existence (as substances), independently of the others, and yet as united in one whole.