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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.

But the a priori conditions of intuition are in relation to a possible experience absolutely necessary, those of the existence of objects of a possible empirical intuition are in themselves contingent.

When we infer the existence of an object from that of others, some object must always be present either to the memory or senses, in order to be the foundation of our reasoning; since the mind cannot run up with its inferences IN INFINITUM. For change does not affect time itself, but only the phenomena in time (just as coexistence cannot be regarded as a modus of time itself, seeing that in time no parts are coexistent, but all successive). Fourthly, if we assume the existence of an absolutely necessary being--whether it be the world or something in the world, or the cause of the world--we must place it in a time at an infinite distance from any given moment; for, otherwise, it must be dependent on some other and higher existence. Thus I do not say that bodies seem or appear to be external to me, or that my soul seems merely to be given in my self-consciousness, although I maintain that the properties of space and time, in conformity to which I set both, as the condition of their existence, abide in my mode of intuition, and not in the objects in themselves. This is the case with all the impressions, whose objects are supposed to have an external existence; and is the case with no other impressions, whether gentle or violent, voluntary or involuntary. In relation to the present problem, therefore, the regulative principle of reason is that everything in the sensuous world possesses an empirically conditioned existence--that no property of the sensuous world possesses unconditioned necessity--that we are bound to expect, and, so far as is possible, to seek for the empirical condition of every member in the series of conditions--and that there is no sufficient reason to justify us in deducing any existence from a condition which lies out of and beyond the empirical series, or in regarding any existence as independent and self-subsistent; although this should not prevent us from recognizing the possibility of the whole series being based upon a being which is intelligible, and for this reason free from all empirical conditions.

But as I require for this purpose something that is permanent, such as is not given in internal intuition; the mode of my existence, whether as substance or as accident, cannot be determined by means of this simple self-consciousness.

Moreover, the poverty of the usual arguments which go to prove the existence of a vast sphere of possibility, of which all that is real (every object of experience) is but a small part, is very remarkable. But though the decision of the one question decides the other; yet that we may the more easily discover the principles of human nature, from whence the decision arises, we shall carry along with us this distinction, and shall consider, whether it be the senses, reason, or the imagination, that produces the opinion of a continued or of a distinct existence.