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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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A person, that has lost a leg or an arm by amputation, endeavours for a long time afterwards to serve himself with them.

 But let us consider, that no two ideas are in themselves contrary, except those of existence and non-existence, which are plainly resembling, as implying both of them an idea of the object; though the latter excludes the object from all times and places, in which it is supposed not to exist. 

But space and time are not merely forms of sensuous intuition, but intuitions themselves (which contain a manifold), and therefore contain a priori the determination of the unity of this manifold.* (See the Transcendent Aesthetic.) Therefore is unity of the synthesis of the manifold without or within us, consequently also a conjunction to which all that is to be represented as determined in space or time must correspond, given a priori along with (not in) these intuitions, as the condition of the synthesis of all apprehension of them.

 Now as time is only the form of intuition, consequently of objects as phenomena, that which in objects corresponds to sensation is the transcendental matter of all objects as things in themselves (Sachheit, reality). It begins with principles, which cannot be dispensed with in the field of experience, and the truth and sufficiency of which are, at the same time, insured by experience. Is it an impression of sensation or of reflection? Is it pleasant, or painful, or indifferent? I Does it attend us at all times, or does it only return at intervals? If at intervals, at what times principally does it return, and by what causes is it produced? Sometimes this distance has a greater influence than even contrary experiments would have; and a man may receive a more lively conviction from a probable reasoning, which is close and immediate, than from a long chain of consequences, though just and conclusive in each part. 
It would be absurd to say that anything in nature ought to be other than it is in the relations of time in which it stands; indeed, the ought, when we consider merely the course of nature, bas neither application nor meaning.