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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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But it having been already proved, that the power lies not in the sensible qualities of the cause; and there being nothing but the sensible qualities present to us; I ask, why in other instances you presume that the same power still exists, merely upon the appearance of these qualities? Your appeal to past experience decides nothing in the present case; and at the utmost can only prove, that that very object, which produced any other, was at that very instant endowed with such a power; but can never prove, that the same power must continue in the same object or collection of sensible qualities; much less, that a like power is always conjoined with like sensible qualities.

 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? As every new instance is a new argument, and as the instances are here without number, I may venture to affirm, that scarce any system was ever so fully proved by experience, as that which I have here advanced. As, therefore, an absolutely simple object cannot be given in any experience, and the world of sense must be considered as the sum total of all possible experiences; nothing simple exists in the world. According to this account of things, which is, I think, in every point unquestionable, probability is founded on the presumption of a resemblance betwixt those objects, of which we have had experience, and those, of which we have had none; and therefore it is impossible this presumption can arise from probability. For, to make the principles of possible experience conditions of the possibility of things in general is just as transcendent a procedure as to maintain the objective reality of ideas which can be applied to no objects except such as lie without the limits of possible experience. 

There is no single phaenomenon, even the most simple, which can be accounted for from the qualities of the objects, as they appear to us; or which we coued foresee without the help of our memory and experience.

 After men have found by experience, that their selfishness and confined generosity, acting at their liberty, totally incapacitate them for society; and at the same time have observed, that society is necessary to the satisfaction of those very passions, they are naturally induced to lay themselves under the restraint of such rules, as may render their commerce more safe and commodious.