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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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Thus the physico-theological, failing in its undertaking, recurs in its embarrassment to the cosmological argument; and, as this is merely the ontological argument in disguise, it executes its design solely by the aid of pure reason, although it at first professed to have no connection with this faculty and to base its entire procedure upon experience alone.

 Dentalplans is offering high quality dental coverage for you and your family for as little as $99/year All that it demands is a perpetual progress from phenomena to phenomena, even although an actual perception is not presented by them (as in the case of our perceptions being so weak as that we are unable to become conscious of them), since they, nevertheless, belong to possible experience. Inasmuch as the substances in the world have always existed--at least the unity of experience renders such a supposition quite necessary--there is no difficulty in believing also, that the changes in the conditions of these substances have always existed; and, consequently, that a first beginning, mathematical or dynamical, is by no means required. Hume was, therefore, wrong in inferring, from the contingency of the determination according to law, the contingency of the law itself; and the passing beyond the conception of a thing to possible experience (which is an a priori proceeding, constituting the objective reality of the conception), he confounded with our synthesis of objects in actual experience, which is always, of course, empirical. For, let us take for granted that an object may be found in experience for this transcendental idea; the empirical intuition of such an object must then be recognized to contain absolutely no manifold with its parts external to each other, and connected into unity. For such certainty cannot be found in an a posteriori proposition; and the conceptions a priori of space and time are, according to this opinion, mere creations of the imagination, having their source really in experience, inasmuch as, out of relations abstracted from experience, imagination has made up something which contains, indeed, general statements of these relations, yet of which no application can be made without the restrictions attached thereto by nature. Now experience depends upon the synthetical unity of phenomena, that is, upon a synthesis according to conceptions of the object of phenomena in general, a synthesis without which experience never could become knowledge, but would be merely a rhapsody of perceptions, never fitting together into any connected text, according to rules of a thoroughly united (possible) consciousness, and therefore never subjected to the transcendental and necessary unity of apperception. For such an object can never be presented to us, because it cannot be given by any possible experience. It is, therefore, a question which requires close investigation, and not to be answered at first sight, whether there exists a knowledge altogether independent of experience, and even of all sensuous impressions?