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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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Did not the belief consist in a sentiment different from our mere conception, whatever objects were presented by the wildest imagination, would be on an equal footing with the most established truths founded on history and experience.

 The simple is never presented in experience; and, if by substance is here meant the permanent object of sensuous intuition, the possibility of a simple phenomenon is perfectly inconceivable. For this very reason, too, the categories of modality are nothing more than explanations of the conceptions of possibility, reality, and necessity, as employed in experience, and at the same time, restrictions of all the categories to empirical use alone, not authorizing the transcendental employment of them. This consciousness of my existence in time is, therefore, identical with the consciousness of a relation to something external to me, and it is, therefore, experience, not fiction, sense, not imagination, which inseparably connects the external with my internal sense. 

In this case it is not absolutely necessary, that upon hearing such a particular sound we should reflect on any past experience, and consider what idea has been usually connected with the sound.

 We have command over our mind to a certain degree, but beyond that, lose all empire over it: And it is evidently impossible to fix any precise bounds to our authority, where we consult not experience. The transcendental idea of a necessary and all-sufficient being is so immeasurably great, so high above all that is empirical, which is always conditioned, that we hope in vain to find materials in the sphere of experience sufficiently ample for our conception, and in vain seek the unconditioned among things that are conditioned, while examples, nay, even guidance is denied us by the laws of empirical synthesis. It assumed that the only immediate experience is internal and that from this we can only infer the existence of external things. What will suffice to prove this hypothesis to the satisfaction of every fair enquirer, is to shew from daily experience and observation, that the objects, which are variable or interrupted, and yet are supposed to continue the same, are such only as consist of a succession of parts, connected together by resemblance, contiguity, or causation.