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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 as conditions of all existence in general, space and time must be conditions of the existence of the Supreme Being also.

 But as he has just as little knowledge regarding the subject discussed, and is as little able to prove the non-existence of the object of an idea, as the philosopher on the other side is to demonstrate its reality, it is evident that there is an advantage on the side of the philosopher who maintains his proposition as a practically necessary supposition (melior est conditio possidentis). But as it is certain there is a great difference betwixt the simple conception of the existence of an object, and the belief of it, and as this difference lies not in the parts or composition of the idea, which we conceive; it follows, that it must lie in the manner, in which we conceive it. We mistake the true meaning of this idea when we regard it as an enouncement, or even as a hypothetical declaration of the existence of a real thing, which we are to regard as the origin or ground of a systematic constitution of the universe. In general we may pronounce, that a person who would voluntarily repeat any idea in his mind, though supported by one past experience, would be no more inclined to believe the existence of its object, than if he had contented himself with one survey of it. Thus we are obliged to acknowledge the existence of a chain of causes, in which, however, absolute totality cannot be found. With this purpose, we reason from an actual existence--an experience in general, to an absolutely necessary condition of that existence. Certainly not the conception of a Supreme Being, because experience never presents us with the greatest of all possible effects, and it is only an effect of this character that could witness to the existence of a corresponding cause. 

As we conclude from the distinction and separability of their ideas, that external objects have a separate existence from each other; so when we make these ideas themselves our objects, we must draw the same conclusion concerning them, according to the precedent reasoning.

 For, although the cosmological argument professed to lay a basis of experience for its edifice of reasoning, it did not ground its procedure upon the peculiar constitution of experience, but upon pure principles of reason--in relation to an existence given by empirical consciousness; utterly abandoning its guidance, however, for the purpose of supporting its assertions entirely upon pure conceptions. Lots of hits on your homepage?