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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 above remarks are of the greatest importance, not only for the confirmation of our previous confutation of idealism, but still more when the subject of self-cognition by mere internal consciousness and the determination of our own nature without the aid of external empirical intuitions is under discussion, for the indication of the grounds of the possibility of such a cognition.

 This instinct, it is true, arises from past observation and experience; but can any one give the ultimate reason, why past experience and observation produces such an effect, any more than why nature alone shoud produce it? Nature may certainly produce whatever can arise from habit: Nay, habit is nothing but one of the principles of nature, and derives all its force from that origin. Through out the Holidays and especially the last year, every thing that we have seen on Television and heard on the Radio has either started or ended with www. In this case, nature is the complete and all-sufficient cause of every event; and condition and conditioned, cause and effect are contained in the same series, and necessitated by the same law. But we shall have also to speak of the principle of analytical judgements, in opposition to synthetical judgements, which is the proper subject of our inquiries, because this very opposition will free the theory of the latter from all ambiguity, and place it clearly before our eyes in its true nature. For it must be confest, that however the circumstances of human nature may render an union necessary, and however those passions of lust and natural affection may seem to render it unavoidable; yet there are other particulars in our natural temper, and in our outward circumstances, which are very incommodious, and are even contrary to the requisite conjunction. It must be admitted that the Leibnitz-Wolfian philosophy has assigned an entirely erroneous point of view to all investigations into the nature and origin of our cognitions, inasmuch as it regards the distinction between the sensuous and the intellectual as merely logical, whereas it is plainly transcendental, and concerns not merely the clearness or obscurity, but the content and origin of both. But in the Critique itself it will be demonstrated, not hypothetically, but apodeictically, from the nature of our representations of space and time. To which we may add, that a man living under an absolute government, would owe it no allegiance; since, by its very nature, it depends not on consent. If we stop here (as is usual), and do not regard the empirical intuition as itself a mere phenomenon (as we ought to do), in which nothing that can appertain to a thing in itself is to be found, our transcendental distinction is lost, and we believe that we cognize objects as things in themselves, although in the whole range of the sensuous world, investigate the nature of its objects as profoundly as we may, we have to do with nothing but phenomena. It is impossible for the mind to preserve any notion of difference betwixt two bodies of the same nature existing in the same place at the same time.