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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 this sphere, accordingly, reason cannot present to us any other than pragmatical laws of free action, for our guidance towards the aims set up by the senses, and is incompetent to give us laws which are pure and determined completely a priorI. On the other hand, pure practical laws, the ends of which have been given by reason entirely a priori, and which are not empirically conditioned, but are, on the contrary, absolutely imperative in their nature, would be products of pure reason.

 This part of logic may, therefore, be called analytic, and is at least the negative test of truth, because all cognitions must first of an be estimated and tried according to these laws before we proceed to investigate them in respect of their content, in order to discover whether they contain positive truth in regard to their object. In like manner, therefore, as we establish the laws of nature, in order to secure property in society, and prevent the opposition of self-interest; we establish the rules of good-breeding, in order to prevent the opposition of men's pride, and render conversation agreeable and inoffensive. But it is no stumbling-block in the way, even assuming the idea to be a pure fiction, to admit that there are some natural causes in the possession of a faculty which is not empirical, but intelligible, inasmuch as it is not determined to action by empirical conditions, but purely and solely upon grounds brought forward by the understanding--this action being still, when the cause is phenomenized, in perfect accordance with the laws of empirical causality. This is that an event cannot be determined in time, and consequently cannot form a part of experience, unless it stands under this dynamical law. Now this again presupposes, in conformity with the law of nature, a previous condition and its causality, and this another anterior to the former, and so on. This connection can be hoped for only on the assumption that the cause of nature is a supreme reason, which governs according to moral laws. For accidental observations, made according to no preconceived plan, cannot be united under a necessary law.