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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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The above judgement is complete evidence that we are accustomed to think that reason is not affected by sensuous conditions, that in it no change takes place--although its phenomena, in other words, the mode in which it appears in its effects, are subject to change--that in it no preceding state determines the following, and, consequently, that it does not form a member of the series of sensuous conditions which necessitate phenomena according to natural laws.

 For the said rules or criteria are, in respect to their chief sources, merely empirical, consequently never can serve as determinate laws a priori, by which our judgement in matters of taste is to be directed. 
[Footnote 23 It is not here asserted, that present possession or conquest are sufficient to give a title against long possession and positive laws but only that they have some force, and will be able to call the ballance where the titles are otherwise equal, and will even be sufficient sometimes to sanctify the weaker title.
 All laws respecting the regress from effects to causes, all synthetical additions to our knowledge relate solely to possible experience and the objects of the sensuous world, and, apart from them, are without significance. Richard Poe, former senior editor for Success Magazine, describes in his recent book that a shift in thinking has resulted in over 14 million people working from home full-time, and another 13 million part-time. But here it is remarkable, that though a positive law can only derive its force from these principles, yet it acquires not all the force of the principle from whence it is derived, but loses considerably in the transition; as it is natural to imagine. 

In this way alone can there arise from this relation a judgement, that is, a relation which has objective validity, and is perfectly distinct from that relation of the very same representations which has only subjective validity--a relation, to wit, which is produced according to laws of association.

 Now, if it can be shown that the three kinds of transcendental ideas (psychological, cosmological, and theological), although not relating directly to any object nor determining it, do nevertheless, on the supposition of the existence of an ideal object, produce systematic unity in the laws of the empirical employment of the reason, and extend our empirical cognition, without ever being inconsistent or in opposition with it- it must be a necessary maxim of reason to regulate its procedure according to these ideas. But every effective cause must possess a character, that is to say, a law of its causality, without which it would cease to be a cause. Consequently, the merely logical criterion of truth, namely, the accordance of a cognition with the universal and formal laws of understanding and reason, is nothing more than the conditio sine qua non, or negative condition of all truth. How far these fundamental laws extend is not determined in any government; nor is it possible it ever should.