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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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As bounds were set to reason, to prevent it from leaving the guiding thread of empirical conditions and losing itself in transcendent theories which are incapable of concrete presentation; so it was my purpose, on the other band, to set bounds to the law of the purely empirical understanding, and to protest against any attempts on its part at deciding on the possibility of things, or declaring the existence of the intelligible to be impossible, merely on the ground that it is not available for the explanation and exposition of phenomena.

 Moreover, the law of such a connection must be certain.  For this reason, every one, who has any regard to his character, or who intends to live on good terms with mankind, must fix an inviolable law to himself, never, by any temptation, to be induced to violate those principles, which are essential to a man of probity and honour. How few criminals are there, who have no ill-will to the person, that accuses them, or to the judge, that condemns them, even though they be conscious of their own deserts? In like manner our antagonist in a law-suit, and our competitor for any office, are commonly regarded as our enemies; though we must acknowledge, if we would but reflect a moment, that their motive is entirely as justifiable as our own. For if, in relation to this law, I have nothing more than opinion, my judgement is but a play of the imagination, without the least relation to truth. For the law of reason which requires us to seek for this unity is a necessary law, inasmuch as without it we should not possess a faculty of reason, nor without reason a consistent and self-accordant mode of employing the understanding, nor, in the absence of this, any proper and sufficient criterion of empirical truth. The laws of freedom or of free will are hence termed practical laws. But if I investigate more closely the relation of given cognitions in every judgement, and distinguish it, as belonging to the understanding, from the relation which is produced according to laws of the reproductive imagination (which has only subjective validity), I find that judgement is nothing but the mode of bringing given cognitions under the objective unit of apperception. And this did not happen by means of assistance applied in each particular case (systema assistentiae), but through the unity of the idea of a cause occupied and connected with all substances, in which they necessarily receive, according to the Leibnitzian school, their existence and permanence, consequently also reciprocal correspondence, according to universal laws.