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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 purpose of this law is, by a comparison of the conceptions of the understanding, to reduce them to the smallest possible number, although, at the same time, it does not justify us in demanding from objects themselves such a uniformity as might contribute to the convenience and the enlargement of the sphere of the understanding, or in expecting that it will itself thus receive from them objective validity.

 Time is therefore merely a subjective condition of our (human) intuition (which is always sensuous, that is, so far as we are affected by objects), and in itself, independently of the mind or subject, is nothing. Four year old company with proven system -- that works!  The world has a beginning in time, and is also limited in regard to space. Consciousness, therefore, is so constituted that, inasmuch as the thinking subject is at the same time its own object, it cannot divide itself--although it can divide its inhering determinations. I perceive that phenomena succeed one another, that is to say, a state of things exists at one time, the opposite of which existed in a former state. If I leave out the notion of permanence (which is existence in all time), there remains in the conception of substance nothing but the logical notion of subject, a notion of which I endeavour to realize by representing to myself something that can exist only as a subject. This determination of place cannot be derived from the relation of phenomena to absolute time (for it is not an object of perception); but, on the contrary, phenomena must reciprocally determine the places in time of one another, and render these necessary in the order of time. The conditions of this doctrine are--inasmuch as it must, as a synthesis according to rules, be conformable to the understanding, and at the same time as the absolute unity of the synthesis, to the reason--that, if it is adequate to the unity of reason, it is too great for the understanding, if according with the understanding, it is too small for the reason. But are the products of Guienne and of Champagne more regularly different than the sentiments, actions, and passions of the two sexes, of which the one are distinguished by their force and maturity, the other by their delicacy and softness?