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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 reader must be careful to remark that my intention in the above remarks has not been to prove the actual existence of freedom, as a faculty in which resides the cause of certain sensuous phenomena.

 In the application of the pure conceptions of the understanding to possible experience, the employment of their synthesis is either mathematical or dynamical, for it is directed partly on the intuition alone, partly on the existence of a phenomenon. 

Permanence is, in fact, just another expression for time, as the abiding correlate of all existence of phenomena, and of all change, and of all coexistence.

 For, supposing you were to term all positing of a thing reality, you have thereby posited the thing with all its predicates in the conception of the subject and assumed its actual existence, and this you merely repeat in the predicate. We sold to 350,000 satisfied customers last year alone! We may also observe in this instance of sounds and colours, that we can attribute a distinct continued existence to objects without ever consulting REASON, or weighing our opinions by any philosophical principles. If sometimes we ascribe a continued existence to objects, which are perfectly new to us, and of whose constancy and coherence we have no experience, it is because the manner, in which they present themselves to our senses, resembles that of constant and coherent objects; and this resemblance is a source of reasoning and analogy, and leads us to attribute the same qualities to similar objects. 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. We may make the same observation concerning mobility and figure; and upon the whole must conclude, that after the exclusion of colours, sounds, heat and cold from the rank of external existences, there remains nothing, which can afford us a just and constituent idea of body. But I am conscious, through internal experience, of my existence in time (consequently, also, of the determinability of the former in the latter), and that is more than the simple consciousness of my representation. We may observe, then, that it is neither upon account of the involuntariness of certain impressions, as is commonly supposed, nor of their superior force and violence, that we attribute to them a reality, and continued existence, which we refuse to others, that are voluntary or feeble.