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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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SECTION III. Of the Arguments employed by Speculative Reason in Proof of the Existence of a Supreme Being.

 Have peace of mind for ONLY $19.95.  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. Nay, even to these objects we coued never attribute any existence, but what was dependent on the senses; and must comprehend them entirely in that succession of perceptions, which constitutes our self or person. It follows that, if phenomena were things in themselves, and--as an immediate consequence from this supposition- condition and conditioned belonged to the same series of phenomena, the existence of a necessary being, as the condition of the existence of sensuous phenomena, would be perfectly impossible. A plant, and animal, the regular order of nature--probably also the disposition of the whole universe--give manifest evidence that they are possible only by means of and according to ideas; that, indeed, no one creature, under the individual conditions of its existence, perfectly harmonizes with the idea of the most perfect of its kind- just as little as man with the idea of humanity, which nevertheless he bears in his soul as the archetypal standard of his actions; that, notwithstanding, these ideas are in the highest sense individually, unchangeably, and completely determined, and are the original causes of things; and that the totality of connected objects in the universe is alone fully adequate to that idea. [*Footnote; We can easily conceive the non-existence of matter; but the ancients did not thence infer its contingency. It is certainly allowable to admit the existence of an all-sufficient being--a cause of all possible effects--for the purpose of enabling reason to introduce unity into its mode and grounds of explanation with regard to phenomena. As we are wont to understand by the term God not merely an eternal nature, the operations of which are insensate and blind, but a Supreme Being, who is the free and intelligent author of all things, and as it is this latter view alone that can be of interest to humanity, we might, in strict rigour, deny to the deist any belief in God at all, and regard him merely as a maintainer of the existence of a primal being or thing--the supreme cause of all other things. In like manner, if I leave out the notion of time, in which something follows upon some other thing in conformity with a rule, I can find nothing in the pure category, except that there is a something of such a sort that from it a conclusion may be drawn as to the existence of some other thing. Idealism, however, brings forward powerful objections to these rules for proving existence mediately.