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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.

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.

In this case, not only the series originated by this spontaneity, but the determination of this spontaneity itself to the production of the series, that is to say, the causality itself must have an absolute commencement, such that nothing can precede to determine this action according to unvarying laws.

Go Here To Get A Free Bottle Today! In relation, however, to the principle, whereby reason sets bounds to a freedom which is in itself without law, and consequently when we attend merely to their form, they may be considered as pure conceptions of reason.
For, in this case, the aims which we observe in nature, and often those which we merely fancy to exist, make the investigation of causes a very easy task, by directing us to refer such and such phenomena immediately to the unsearchable will and counsel of the Supreme Wisdom, while we ought to investigate their causes in the general laws of the mechanism of matter.
If the diversity existing in phenomena--a diversity not of form (for in this they may be similar) but of content--were so great that the subtlest human reason could never by comparison discover in them the least similarity (which is not impossible), in this case the logical law of genera would be without foundation, the conception of a genus, nay, all general conceptions would be impossible, and the faculty of the understanding, the exercise of which is restricted to the world of conceptions, could not exist. These dynamical laws are, however, constitutive in relation to experience, inasmuch as they render the conceptions without which experience could not exist possible a priorI. But the principles of pure reason cannot be constitutive even in regard to empirical conceptions, because no sensuous schema corresponding to them can be discovered, and they cannot therefore have an object in concreto. Empirical specification very soon stops in its distinction of diversities, and requires the guidance of the transcendental law, as a principle of the reason--a law which imposes on us the necessity of never ceasing in our search for differences, even although these may not present themselves to the senses. The strict universality of this law never can be a characteristic of empirical laws, which obtain through induction only a comparative universality, that is, an extended range of practical application.