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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 proof in favour of the infinity of the cosmical succession and the cosmical content is based upon the consideration that, in the opposite case, a void time and a void space must constitute the limits of the world.

 That there may be inhabitants in the moon, although no one has ever observed them, must certainly be admitted; but this assertion means only, that we may in the possible progress of experience discover them at some future time. The foregoing deduction is an exposition of the pure conceptions of the understanding (and with them of all theoretical a priori cognition), as principles of the possibility of experience, but of experience as the determination of all phenomena in space and time in general--of experience, finally, from the principle of the original synthetical unity of apperception, as the form of the understanding in relation to time and space as original forms of sensibility. 

It is true, men sometimes boast of a great entertainment, at which they have only been present; and by so small a relation convert their pleasure into pride: But however, this must in general be owned, that joy arises from a more inconsiderable relation than vanity, and that many things, which are too foreign to produce pride, are yet able to give us a delight and pleasure, The reason of the difference may be explained thus.

 Similar instances are still the first source of our idea of power or necessity; at the same time that they have no influence by their similarity either on each other, or on any external object. Gigni de nihilo nihil; in nihilum nil posse reverti, * are two propositions which the ancients never parted, and which people nowadays sometimes mistakenly disjoin, because they imagine that the propositions apply to objects as things in themselves, and that the former might be inimical to the dependence (even in respect of its substance also) of the world upon a supreme cause. In so far as they, regarded merely as representations, are at the same time objects of consciousness, they are not to be distinguished from apprehension, that is, reception into the synthesis of imagination, and we must therefore say; "The manifold of phenomena is always produced successively in the mind." If phenomena were things in themselves, no man would be able to conjecture from the succession of our representations how this manifold is connected in the object; for we have to do only with our representations. But this hinders not, but that the sentiments are, in themselves, distinct; and a man of temper and judgment may preserve himself from these illusions.