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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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This something we cannot, following the analogy of a real substance, cogitate otherwise than as the cause of all things operating in accordance with rational laws, if we regard it as an individual object; although we should rest contented with the idea alone as a regulative principle of reason, and make no attempt at completing the sum of the conditions imposed by thought.

 object as permits him, but forbids any other, the free use and possession of it, without violating the laws of justice and moral equity. For they are not based upon experience and its known laws; and, without experience, they are a merely arbitrary conjunction of thoughts, which, though containing no internal contradiction, has no claim to objective reality, neither, consequently, to the possibility of such an object as is thought in these conceptions. But since the moral law is binding on each individual in the use of his freedom of volition, even if others should not act in conformity with this law, neither the nature of things, nor the causality of actions and their relation to morality, determine how the consequences of these actions will be related to happiness; and the necessary connection of the hope of happiness with the unceasing endeavour to become worthy of happiness, cannot be cognized by reason, if we take nature alone for our guide. Nature, therefore, and transcendental freedom are distinguishable as conformity to law and lawlessness. There is such an indefensible gradation from the most material laws to the most trivial, and from the most antient laws to the most modem, that it will be impossible to set bounds to the legislative power, and determine how far it may innovate in the principles of government. The interest of a nation requires, that the succession to the crown should be fixed one way or other; but it is the same thing to its interest in what way it be fixed: So that if the relation of blood had not an effect independent of public interest, it would never have been regarded, without a positive law; and it would have been impossible, that so many positive laws of different nations coued ever have concured precisely in the same views and intentions. This gives rise to a transcendental theology, which takes the ideal of the highest ontological perfection as a principle of systematic unity; and this principle connects all things according to universal and necessary natural laws, because all things have their origin in the absolute necessity of the one only Primal Being.