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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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THAT'S SOMETHING THAT ONLY PEOPLE INTO ANIMAL SEX WOULD KNOW. "

 In pretending, therefore, to explain the principles of human nature, we in effect propose a compleat system of the sciences, built on a foundation almost entirely new, and the only one upon which they can stand with any security. As it is the nature of doubt to cause a variation in the thought, and transport us suddenly from one idea to another, it must of consequence be the occasion of pain. The natural law that everything which happens must have a cause, that the causality of this cause, that is, the action of the cause (which cannot always have existed, but must be itself an event, for it precedes in time some effect which it has originated), must have itself a phenomenal cause, by which it is determined and, and, consequently, all events are empirically determined in an order of nature--this law, I say, which lies at the foundation of the possibility of experience, and of a connected system of phenomena or nature is a law of the understanding, from which no departure, and to which no exception, can be admitted. As nature has given to the body certain appetites and inclinations, which she encreases, diminishes, or changes according to the situation of the fluids or solids; she has proceeded in the same manner with the mind. For, if some of the moderns have thought to enlarge its domain by introducing psychological discussions on the mental faculties, such as imagination and wit, metaphysical, discussions on the origin of knowledge and the different kinds of certitude, according to the difference of the objects (idealism, scepticism, and so on), or anthropological discussions on prejudices, their causes and remedies; this attempt, on the part of these authors, only shows their ignorance of the peculiar nature of logical science. Now this again presupposes, in conformity with the law of nature, a previous condition and its causality, and this another anterior to the former, and so on. Now, when we wish to define more strictly the nature of this necessary being, we do not look out for some being the conception of which would enable us to comprehend the necessity of its being--for if we could do this, an empirical presupposition would be unnecessary; no, we try to discover merely the negative condition (conditio sine qua non), without which a being would not be absolutely necessary. By this means the sentiments of honour may take root in their tender minds, and acquire such firmness and solidity, that they may fall little short of those principles, which are the most essential to our natures, and the most deeply radicated in our internal constitution. That is, we must cogitate it only as an unknown substratum of the systematic unity, order, and finality of the world--a unity which reason must employ as the regulative principle of its investigation of nature. The purpose of the analogies is therefore to represent to us the unity of nature in the connection of all phenomena under certain exponents, the only business of which is to express the relation of time (in so far as it contains all existence in itself) to the unity of apperception, which can exist in synthesis only according to rules.