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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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But though pride and humility have the qualities of our mind and body that is self, for their natural and more immediate causes, we find by experience, that there are many other objects, which produce these affections, and that the primary one is, in some measure, obscured and lost by the rnultiplicity of foreign and extrinsic.

 Find out about you daughters boyfriend!  We have found, indeed, that, although we had purposed to build for ourselves a tower which should reach to Heaven, the supply of materials sufficed merely for a habitation, which was spacious enough for all terrestrial purposes, and high enough to enable us to survey the level plain of experience, but that the bold undertaking designed necessarily failed for want of materials--not to mention the confusion of tongues, which gave rise to endless disputes among the labourers on the plan of the edifice, and at last scattered them over all the world, each to erect a separate building for himself, according to his own plans and his own inclinations. There exists in the faculty of reason a natural desire to venture beyond the field of experience, to attempt to reach the utmost bounds of all cognition by the help of ideas alone, and not to rest satisfied until it has fulfilled its course and raised the sum of its cognitions into a self-subsistent systematic whole. That is to say, substances must stand (mediately or immediately) in dynamical community with each other, if coexistence is to be cognized in any possible experience. Without community, every perception (of a phenomenon in space) is separated from every other and isolated, and the chain of empirical representations, that is, of experience, must, with the appearance of a new object, begin entirely de novo, without the least connection with preceding representations, and without standing towards these even in the relation of time. The transcendental idea of a necessary and all-sufficient being is so immeasurably great, so high above all that is empirical, which is always conditioned, that we hope in vain to find materials in the sphere of experience sufficiently ample for our conception, and in vain seek the unconditioned among things that are conditioned, while examples, nay, even guidance is denied us by the laws of empirical synthesis. We have command over our mind to a certain degree, but beyond that, lose all empire over it: And it is evidently impossible to fix any precise bounds to our authority, where we consult not experience. For this purpose, we must avail ourselves of such principles as add something to the original conception--something not identical with, nor contained in it, and by means of synthetical judgements a priori, leave far behind us the limits of experience; for example, in the proposition, "the world must have a beginning," and such like. But this standard is the idea of virtue, in relation to which all possible objects of experience are indeed serviceable as examples--proofs of the practicability in a certain degree of that which the conception of virtue demands--but certainly not as archetypes.