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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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If we pursue this advice, we lay as a foundation for all investigation the conformity to aims of all phenomena of nature in accordance with universal laws, for which no particular arrangement of nature is exempt, but only cognized by us with more or less difficulty; and we possess a regulative principle of the systematic unity of a teleological connection, which we do not attempt to anticipate or predetermine.

 The only difficulty, therefore, is to find out this expedient, by which men cure their natural weakness, and lay themselves under the necessity of observing the laws of justice and equity, notwithstanding their violent propension to prefer contiguous to remote. Practical laws, in so far as they are subjective grounds of actions, that is, subjective principles, are termed maxims. 
as the original ground of her necessary conformability to law (as natura formaliter spectata).
 We have already remarked, that in the case of enormous tyranny and oppression, it is lawful to take arms even against supreme power; and that as government is a mere human invention for mutual advantage and security, it no longer imposes any obligation, either natural or moral, when once it ceases to have that tendency. Secondly, because, if men had been endowed with such a strong regard for public good, they would never have restrained themselves by these rules; so that the laws of justice arise from natural principles in a manner still more oblique and artificial. 
The assertorical speaks of logical reality or truth; as, for example, in a hypothetical syllogism, the antecedens presents itself in a problematical form in the major, in an assertorical form in the minor, and it shows that the proposition is in harmony with the laws of the understanding.
 If, then, everything happens solely in accordance with the laws of nature, there cannot be any real first beginning of things, but only a subaltern or comparative beginning. 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. Besides, we must consider, that the chief reason, why men attach themselves so much to their possessions is, that they consider them as their property, and as secured to them inviolably by the laws of society.