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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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From these two relations, viz, resemblance and a parallel desire, there arises such a connexion betwixt the sense of beauty, the bodily appetite, and benevolence, that they become in a manner inseparable: And we find from experience that it is indifferent which of them advances first; since any of them is almost sure to be attended with the related affections.

 On the other hand, this systematic unity--as a mere idea--is in fact merely a unity projected, not to be regarded as given, but only in the light of a problem--a problem which serves, however, as a principle for the various and particular exercise of the understanding in experience, directs it with regard to those cases which are not presented to our observation, and introduces harmony and consistency into all its operations. But in this case it is not an object of possible experience. Secondly, There is a false sensation or experience even of the liberty of indifference; which is regarded as an argument for its real existence. To give an object, if this expression be understood in the sense of "to present" the object, not mediately but immediately in intuition, means nothing else than to apply the representation of it to experience, be that experience real or only possible. But a deduction of the pure a priori conceptions of course never can be made in this way, seeing that, in regard to their future employment, which must be entirely independent of experience, they must have a far different certificate of birth to show from that of a descent from experience. 
Now, this is a supposition which, if regarded as of a constitutive character, goes much farther than any experience or observation of ours can justify.
 But with this we have not to do; our concern is only with the law of progression in experience, in which objects, that is, phenomena, are given. Pure abstract reason, apart from all experience, can either cognize nothing at all; and hence the judgements it enounces are never mere opinions, they are either apodeictic certainties, or declarations that nothing can be known on the subject. On the other hand, the series of ancestors of any given human being is not given, in its absolute totality, in any experience, and yet the regress proceeds from every genealogical member of this series to one still higher, and does not meet with any empirical limit presenting an absolutely unconditioned member of the series.