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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.

This series in past time is represented as real, not in itself, but only in connection with a possible experience.

On the above supposition, it follows that there must have been a time in which the world did not exist, that is, a void time.

Take, for example, the illusion in the proposition; "The world must have a beginning in time." The cause of this is as follows.

It is now time to return to a more close examination of our subject, and to proceed in the accurate anatomy of human nature, having fully explained the nature of our judgment and understandings. This synthesis is pure when the diversity is not given empirically but a priori (as that in space and time). Without the permanent, then, no relation in time is possible. If then it be admitted as a necessary law of sensibility, and consequently a formal condition of all perception, that the preceding necessarily determines the succeeding time (inasmuch as I cannot arrive at the succeeding except through the preceding), it must likewise be an indispensable law of empirical representation of the series of time that the phenomena of the past determine all phenomena in the succeeding time, and that the latter, as events, cannot take place, except in so far as the former determine their existence in time, that is to say, establish it according to a rule. For if, from a practical point of view, the hypothesis of a Supreme and All-sufficient Being is to maintain its validity without opposition, it must be of the highest importance to define this conception in a correct and rigorous manner--as the transcendental conception of a necessary being, to eliminate all phenomenal elements (anthropomorphism in its most extended signification), and at the same time to overflow all contradictory assertions--be they atheistic, deistic, or anthropomorphic. For, on the one hand, in cognition a priori, nothing must be attributed to the objects but what the thinking subject derives from itself; and, on the other hand, reason is, in regard to the principles of cognition, a perfectly distinct, independent unity, in which, as in an organized body, every member exists for the sake of the others, and all for the sake of each, so that no principle can be viewed, with safety, in one relationship, unless it is, at the same time, viewed in relation to the total use of pure reason. There is no smallest degree of reality in a phenomenon, just as there is no smallest degree in the quantity of time; and so the new state of reality grows up out of the former state, through all the infinite degrees thereof, the differences of which one from another, taken all together, are less than the difference between o and a.