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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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According to these laws, I could only say; "When I hold in my hand or carry a body, I feel an impression of weight"; but I could not say; "It, the body, is heavy"; for this is tantamount to saying both these representations are conjoined in the object, that is, without distinction as to the condition of the subject, and do not merely stand together in my perception, however frequently the perceptive act may be repeated.

 We therefore distinguish the science of the laws of sensibility, that is, aesthetic, from the science of the laws of the understanding, that is, logic. 
  • For reason is not a phenomenon, and therefore not subject to sensuous conditions; and, consequently, even in relation to its causality, the sequence or conditions of time do not influence reason, nor can the dynamical law of nature, which determines the sequence of time according to certain rules, be applied to it.
 We may certainly collect from phenomena a law, according to which this or that usually happens, but the element of necessity is not to be found in it. But in this case, laws are nothing more than limitations of our freedom upon conditions under which it subsists in perfect harmony with itself; they consequently have for their object that which is completely our own work, and of which we ourselves may be the cause by means of these conceptions.  We have now run over the three fundamental laws of nature, that of the stability of possession, of its transference by consent, and of the performance of promises. We are thus recommended to consider the labour of reason as ended, when we have merely dispensed with its employment, which is guided surely and safely only by the order of nature and the series of changes in the world- which are arranged according to immanent and general laws. It is evident such a remedy can never be effectual without correcting this propensity; and as it is impossible to change or correct any thing material in our nature, the utmost we can do is to change our circumstances and situation, and render the observance of the laws of justice our nearest interest, and their violation our most remote. This idea, accordingly, demands complete unity in the cognition of the understanding--not the unity of a contingent aggregate, but that of a system connected according to necessary laws.