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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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The only existences, of which we are certain, are perceptions, which being immediately present to us by consciousness, command our strongest assent, and are the first foundation of all our conclusions.

 If we be possest, therefore, of any idea of power in general, we must also be able to conceive some particular species of it; and as power cannot subsist alone, but is always regarded as an attribute of some being or existence, we must be able. Annihilate its existence in thought, and you annihilate the thing itself with all its predicates; how then can there be any room for contradiction? A whole library of complete, unabridged texts  By it alone we could, therefore, never determine whether this manifold, as an object of experience, is coexistent or successive, unless it had for a foundation something fixed and permanent, of the existence of which all succession and coexistence are nothing but so many modes (modi of time). We remember to have had frequent instances of the existence of one species of objects; and also remember, that the individuals of another species of objects have always attended them, and have existed in a regular order of contiguity and succession with regard to them. For as conditions of all existence in general, space and time must be conditions of the existence of the Supreme Being also. And this actually is the case with all hypothetical arguments, or reasonings upon a supposition; there being in them, neither any present impression, nor belief of a real existence, It may, for example, be alleged, that a limit to the world, as regards both space and time, is quite possible, without at the same time holding the existence of an absolute time before the beginning of the world, or an absolute space extending beyond the actual world--which is impossible. 

It animates the study of nature, as it itself derives its existence and draws ever new strength from that source.

 Hence the empiricist will never allow himself to accept any epoch of nature for the first--the absolutely primal state; he will not believe that there can be limits to his outlook into her wide domains, nor pass from the objects of nature, which he can satisfactorily explain by means of observation and mathematical thought--which he can determine synthetically in intuition, to those which neither sense nor imagination can ever present in concreto; he will not concede the existence of a faculty in nature, operating independently of the laws of nature--a concession which would introduce uncertainty into the procedure of the understanding, which is guided by necessary laws to the observation of phenomena; nor, finally, will he permit himself to seek a cause beyond nature, inasmuch as we know nothing but it, and from it alone receive an objective basis for all our conceptions and instruction in the unvarying laws of things.