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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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Morality, therefore, is more properly felt than judged of; though this feeling or sentiment is commonly so soft and gentle, that we are apt to confound it with an idea, according to our common custom of taking all things for the same, which have any near resemblance to each other.

 The argument, which we found on any matter of fact we remember, is more or less convincing according as the fact is recent or remote; and though the difference in these degrees of evidence be not received by philosophy as solid and legitimate; because in that case an argument must have a different force to day, from what it shall have a month hence; yet notwithstanding the opposition of philosophy, it is certain, this circumstance has a considerable influence on the understanding, and secretly changes the authority of the same argument, according to the different times, in which it is proposed to us. Suppose now that morality necessarily presupposed liberty, in the strictest sense, as a property of our will; suppose that reason contained certain practical, original principles a priori, which were absolutely impossible without this presupposition; and suppose, at the same time, that speculative reason had proved that liberty was incapable of being thought at all. If we abstract our internal intuition of ourselves and all external intuitions, possible only by virtue of this internal intuition and presented to us by our faculty of representation, and consequently take objects as they are in themselves, then time is nothing.  PART II. OF THE IDEAS OF SPACE AND TIME, The synthesis of the conditioned with its condition, and the complete series of the latter (in the major) are not limited by time, and do not contain the conception of succession. The ideas of some objects it certainly must have, nor is it possible for it without these ideas ever to arrive at any conception of time; which since it, appears not as any primary distinct impression, can plainly be nothing but different ideas, or impressions, or objects disposed in a certain manner, that is, succeeding each other.