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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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These again have a still higher end--the answer to the question, what we ought to do, if the will is free, if there is a God and a future world.

 For FIRST, it is far from being true, that in every judgment, which we form, we unite two different ideas; since in that proposition, GOD IS, or indeed any other, which regards existence, the idea of existence is no distinct idea, which we unite with that of the object, and which is capable of forming a compound idea by the union. The proposition, God is omnipotent, contains two conceptions, which have a certain object or content; the word is, is no additional predicate--it merely indicates the relation of the predicate to the subject. Thus pure reason presents us with the idea of a transcendental doctrine of the soul (psychologia rationalis), of a transcendental science of the world (cosmologia rationalis), and finally of a transcendental doctrine of God (theologia transcendentalis). No one, it is true, will be able to boast that he knows that there is a God and a future life; for, if he knows this, be is just the man whom I have long wished to find. In other words, it must be perfectly indifferent to you whether you say, when you have discovered this unity; God has wisely willed it so; or; Nature has wisely arranged this. 

For he cannot pretend to any certainty of the non-existence of God and of a future life, unless- since it could only be proved by mere reason, and therefore apodeictically--he is prepared to establish the impossibility of both, which certainly no reasonable man would undertake to do.

 He maintained, for example, that God (who was probably nothing more, in his view, than the world) is neither finite nor infinite, neither in motion nor in rest, neither similar nor dissimilar to any other thing. The company has a money-back guarantee, and they get practically no returns. So far, then, as practical reason has the right to conduct us, we shall not look upon actions as binding on us, because they are the commands of God, but we shall regard them as divine commands, because we are internally bound by them.