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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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For every one of its real properties, being derived, must be only conditionally necessary, and can therefore be annihilated in thought; and thus the whole existence of matter can be so annihilated or suppressed.

 And as time itself cannot be perceived, the determination of the existence of objects in time can only take place by means of their connection in time in general, consequently only by means of a priori connecting conceptions. But if the possibility of such a being is thus demonstrated, its existence is also proved; for we may then assert that, of all possible beings there is one which possesses the attribute of necessity--in other words, this being possesses an absolutely necessary existence. But we feel persuaded that we are able to proceed beyond a conception, and to extend our cognition a priorI. We attempt this in two ways--either, through the pure understanding, in relation to that which may become an object of experience, or, through pure reason, in relation to such properties of things, or of the existence of things, as can never be presented in any experience. 

The three modi of time are permanence, succession, and coexistence.

 
From this contingency we infer, by the help of transcendental conceptions alone, the existence of something absolutely necessary; and, still advancing, proceed from the conception of the absolute necessity of the first cause to the completely determined or determining conception thereof--the conception of an all-embracing reality.
 If phenomena were things in themselves, and time and space forms of the existence of things, condition and conditioned would always be members of the same series; and thus would arise in the present case the antinomy common to all transcendental ideas--that their series is either too great or too small for the understanding. Transcendental theology aims either at inferring the existence of a Supreme Being from a general experience, without any closer reference to the world to which this experience belongs, and in this case it is called cosmotheology; or it endeavours to cognize the existence of such a being, through mere conceptions, without the aid of experience, and is then termed ontotheology. First, For what reason we pronounce it necessary, that every thing whose existence has a beginning, should also have a cause. [SECT. 5.] Having thus given an account of all the systems both popular and philosophical, with regard to external existences, I cannot forbear giving vent to a certain sentiment, which arises upon reviewing those systems.