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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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First, That reason alone can never give rise to any original idea, and secondly, that reason, as distinguished from experience, can never make us conclude, that a cause or productive quality is absolutely requisite to every beginning of existence.

 Thus totality is nothing else but plurality contemplated as unity; limitation is merely reality conjoined with negation; community is the causality of a substance, reciprocally determining, and determined by other substances; and finally, necessity is nothing but existence, which is given through the possibility itself. 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). It is evident, that existence in itself belongs only to unity, and is never applicable to number, but on account of the unites, of which the number is composed. The three modi of time are permanence, succession, and coexistence. But I should like very well to know by what means this possibility of non-existence is to be cognized, if we do not represent to ourselves a succession in the series of phenomena, and in this succession an existence which follows a non-existence, or conversely, consequently, change. The transition from the non-being of a state into the existence of it, supposing that this state contains no quality which previously existed in the phenomenon, is a fact of itself demanding inquiry. We have, however, shown in its place that community is the proper ground of the possibility of an empirical cognition of coexistence, and that we may therefore properly reason from the latter to the former as its condition.] 
  • 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.
 An impossibility of being annihilated cannot exist, and can never be conceived to exist, by itself: but necessarily requires some object or real existence, to which it may belong.