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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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In the above case, then, every sensuous object would possess an empirical character, which guaranteed that its actions, as phenomena, stand in complete and harmonious connection, conformably to unvarying natural laws, with all other phenomena, and can be deduced from these, as conditions, and that they do thus, in connection with these, constitute a series in the order of nature.

 Now, if these laws necessarily presuppose the existence of some being, as the condition of the possibility of their obligatory power, this being must be postulated, because the conditioned, from which we reason to this determinate condition, is itself cognized a priori as absolutely necessary. However civil laws may talk of a perfect dominion, and of an imperfect, it is easy to observe, that this arises from a fiction, which has no foundation in reason, and can never enter into our notions of natural justice and equity. Thank you for taking the time to read through this email, The production of systematic unity in all the empirical operations of the understanding is the proper occupation of reason; just as it is the business of the understanding to connect the various content of phenomena by means of conceptions, and subject them to empirical laws. But as mere representations, they stand under no law of conjunction except that which the conjoining faculty prescribes. I am warranted in assuming this, not only by the arguments of the most enlightened moralists, but by the moral judgement of every man who will make the attempt to form a distinct conception of such a law. Necessity, therefore, regards only the relations of phenomena according to the dynamical law of causality, and the possibility grounded thereon, of reasoning from some given existence (of a cause) a priori to another existence (of an effect). Leibnitz termed the world, when viewed in relation to the rational beings which it contains, and the moral relations in which they stand to each other, under the government of the Supreme Good, the kingdom of Grace, and distinguished it from the kingdom of Nature, in which these rational beings live, under moral laws, indeed, but expect no other consequences from their actions than such as follow according to the course of nature in the world of sense. It follows that it is only because we subject the sequence of phenomena, and consequently all change, to the law of causality, that experience itself, that is, empirical cognition of phenomena, becomes possible; and consequently, that phenomena themselves, as objects of experience, are possible only by virtue of this law.