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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 a like connection is cogitated in a whole of things; for one thing is not subordinated, as effect, to another as cause of its existence, but, on the contrary, is co-ordinated contemporaneously and reciprocally, as a cause in relation to the determination of the others (for example, in a body--the parts of which mutually attract and repel each other).

 This inference from the constancy of our perceptions, like the precedent from their coherence, gives rise to the opinion of the continued existence of body, which is prior to that of its distinct existence, and produces that latter principle. 
First, We in reality affirm, that there is no such thing in the universe as a cause or productive principle, not even the deity himself; since our idea of that supreme Being is derived from particular impressions, none of which contain any efficacy, nor seem to have any connexion with any other existence.
 
It is not intended to treat disease.
 But hence arise many misconceptions, and it would be a more accurate and just mode of expression to designate the accident only as the mode in which the existence of a substance is positively determined. The same reasoning will prove, that the indivisible moments of time must be filled with some real object or existence, whose succession forms the duration, and makes it be conceivable by the mind. The contradiction betwixt these opinions we elude by a new fiction, which is conformable to the hypotheses both of reflection and fancy, by ascribing these contrary qualities to different existences; the interruption to perceptions, and the continuance to objects. We could never get further than proving that, without this relation to conceptions, we could not conceive the existence of the contingent, that is, could not a priori through the understanding cognize the existence of such a thing; but it does not hence follow that this is also the condition of the possibility of the thing itself that is said to be contingent. All our arguments concerning causes and effects consist both of an impression of the memory or, senses, and of the idea of that existence, which produces the object of the impression, or is produced by it. It does this by applying the order of time to phenomena, and their existence. It animates the study of nature, as it itself derives its existence and draws ever new strength from that source.