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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 the pure faculty (of the understanding) of prescribing laws a priori to phenomena by means of mere categories, is not competent to enounce other or more laws than those on which a nature in general, as a conformability to law of phenomena of space and time, depends.

 As regards descending to the conditioned, on the other hand, we find that there is a widely extensive logical use which reason makes of the laws of the understanding, but that a transcendental use thereof is impossible; and that when we form an idea of the absolute totality of such a synthesis, for example, of the whole series of all future changes in the world, this idea is a mere ens rationis, an arbitrary fiction of thought, and not a necessary presupposition of reason. If, on the contrary, phenomena are held to be, as they are in fact, nothing more than mere representations, connected with each other in accordance with empirical laws, they must have a ground which is not phenomenal. Accordingly, in the expectation that there may perhaps be conceptions which relate a priori to objects, not as pure or sensuous intuitions, but merely as acts of pure thought (which are therefore conceptions, but neither of empirical nor aesthetical origin)--in this expectation, I say, we form to ourselves, by anticipation, the idea of a science of pure understanding and rational cognition, by means of which we may cogitate objects entirely a priorI. A science of this kind, which should determine the origin, the extent, and the objective validity of such cognitions, must be called transcendental logic, because it has not, like general logic, to do with the laws of understanding and reason in relation to empirical as well as pure rational cognitions without distinction, but concerns itself with these only in an a priori relation to objects. Both laws subject the play of change to "a nature of things (as phenomena)," or, which is the same thing, to the unity of the understanding, and through the understanding alone can changes belong to an experience, as the synthetical unity of phenomena. If we give up this assumption, and take a man who is entirely indifferent with regard to moral laws, the question which reason proposes, becomes then merely a problem for speculation and may, indeed, be supported by strong grounds from analogy, but not by such as will compel the most obstinate scepticism to give way.* But in these questions no man is free from all interest. 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. That the word has a beginning--that the nature of my thinking self is simple, and therefore indestructible--that I am a free agent, and raised above the compulsion of nature and her laws--and, finally, that the entire order of things, which form the world, is dependent upon a Supreme Being, from whom the whole receives unity and connection--these are so many foundation-stones of morality and religion.