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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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It teaches us to consider this refusal of our reason to give any satisfactory answer to questions which reach beyond the limits of this our human life, as a hint to abandon fruitless speculation; and to direct, to a practical use, our knowledge of ourselves--which, although applicable only to objects of experience, receives its principles from a higher source, and regulates its procedure as if our destiny reached far beyond the boundaries of experience and life.

 The idea of this relation is derived from past experience, by which we find, that two beings are constantly conjoined together, and are always present at once to the mind. Thus the supposition of a Supreme Being or cause is purely relative; it is cogitated only in behalf of the systematic unity of experience; such a being is but a something, of whose existence in itself we have not the least conception. But I pass by everything which derives its possibility from reality in experience, and I purpose treating here merely of the possibility of things by means of a priori conceptions. For such an object must be capable of being presented and intuited in a Possible experience. We must, accordingly, always use the greatest caution; we require, before attempting any proof, to consider how it is possible to extend the sphere of cognition by the operations of pure reason, and from what source we are to derive knowledge, which is not obtained from the analysis of conceptions, nor relates, by anticipation, to possible experience. For, as regards a vacuum or void, which we may cogitate as out and beyond the field of possible experience (the world), such a question cannot come before the tribunal of mere understanding, which decides only upon questions that concern the employment of given phenomena for the construction of empirical cognition. Again, if we take away, in like manner, from our empirical conception of any object, corporeal or incorporeal, all properties which mere experience has taught us to connect with it, still we cannot think away those through which we cogitate it as substance, or adhering to substance, although our conception of substance is more determined than that of an object. For, that bodies are heavy, and, consequently, that they fall when their supports are taken away, must have been known to him previously, by means of experience. Thus it is properly the ontological argument which figures in the cosmological, and constitutes the whole strength of the latter; while the spurious basis of experience has been of no further use than to conduct us to the conception of absolute necessity, being utterly insufficient to demonstrate the presence of this attribute in any determinate existence or thing.