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Click on the phrases to see them in context. The original texts by Immanuel Kant and David Hume are available from the Gutenberg Projet.
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But if we believe that everything in the world--be it condition or conditioned--is contingent; every given existence is too small for our conception. But we cannot cogitate it as a thing determinable by certain distinct predicates relating to its internal nature, for it has no connection with empirical conceptions; nor are we justified in affirming the existence of any such object. Such an existence is, in this case, too large for our empirical conception, and unattainable by the continued regress of any synthesis.
Well, now YOU CAN: An interrupted appearance to the senses implies not necessarily an interruption in the existence. In order, therefore, to accommodate myself to their notions, I shall at first suppose; that there is only a single existence, which I shall call indifferently OBJECT or PERCEPTION, according as it shall seem best to suit my purpose, understanding by both of them what any common man means by a hat, or shoe, or stone, or any other impression, conveyd to him by his senses. It is quite possible that someone may propose a species of preformation-system of pure reason--a middle way between the two--to wit, that the categories are neither innate and first a priori principles of cognition, nor derived from experience, but are merely subjective aptitudes for thought implanted in us contemporaneously with our existence, which were so ordered and disposed by our Creator, that their exercise perfectly harmonizes with the laws of nature which regulate experience. Thus the supposition of a Supreme Being or cause is purely relative; it is cogitated only in behalf of the systematic unity of experience; such a being is but a something, of whose existence in itself we have not the least conception.