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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 in order to cognize ourselves, in addition to the act of thinking, which subjects the manifold of every possible intuition to the unity of apperception, there is necessary a determinate mode of intuition, whereby this manifold is given; although my own existence is certainly not mere phenomenon (much less mere illusion), the determination of my existence* Can only take place conformably to the form of the internal sense, according to the particular mode in which the manifold which I conjoin is given in internal intuition, and I have therefore no knowledge of myself as I am, but merely as I appear to myself.

 For to say, that the non-existence of a thing is not self-contradictory is a lame appeal to a logical condition, which is no doubt a necessary condition of the existence of the conception, but is far from being sufficient for the real objective possibility of non-existence. The transcendental speculation of reason relates to three things; the freedom of the will, the immortality of the soul, and the existence of God. The mind always pronounces the one not to be the other, and considers them as forming two, three, or any determinate number of objects, whose existences are entirely distinct and independent. For as to the notion of external existence, when taken for something specially different from our perceptions [Part. II. SECT. 6.], we have already shewn its absurdity. 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. The schema of reality is existence in a determined time. Philosophers have always talked of an absolutely necessary being, and have nevertheless declined to take the trouble of conceiving whether--and how--a being of this nature is even cogitable, not to mention that its existence is actually demonstrable. 
These vulgar opinions, then, being rejected, we must search for some other hypothesis, by which we may discover those peculiar qualities in our impressions, which makes us attribute to them a distinct and continued existence.
 Now, as in order to cognize ourselves, in addition to the act of thinking, which subjects the manifold of every possible intuition to the unity of apperception, there is necessary a determinate mode of intuition, whereby this manifold is given; although my own existence is certainly not mere phenomenon (much less mere illusion), the determination of my existence* Can only take place conformably to the form of the internal sense, according to the particular mode in which the manifold which I conjoin is given in internal intuition, and I have therefore no knowledge of myself as I am, but merely as I appear to myself.