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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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But this philosopher did not consider that, granting the soul to possess this simple nature, which contains no parts external to each other and consequently no extensive quantity, we cannot refuse to it any less than to any other being, intensive quantity, that is, a degree of reality in regard to all its faculties, nay, to all that constitutes its existence.

 For, granting that certain responsibilities lie upon us, which, as based on the ideas of reason, deserve to be respected and submitted to, although they are incapable of a real or practical application to our nature, or, in other words, would be responsibilities without motives, except upon the supposition of a Supreme Being to give effect and influence to the practical laws; in such a case we should be bound to obey our conceptions, which, although objectively insufficient, do, according to the standard of reason, preponderate over and are superior to any claims that may be advanced from any other quarter. The most probable hypothesis, which has been advanced to explain the distinction betwixt vice and virtue, and the origin of moral rights and obligations, is, that from a primary constitution of nature certain characters and passions, by the very view and contemplation, produce a pain, and others in like manner excite a pleasure. 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. The former faculty has been long defined by logicians as the faculty of mediate conclusion in contradistinction to immediate conclusions (consequentiae immediatae); but the nature of the latter, which itself generates conceptions, is not to be understood from this definition. Antithetic is not, therefore, occupied with one-sided statements, but is engaged in considering the contradictory nature of the general cognitions of reason and its causes. For the regulative law of systematic unity requires us to study nature on the supposition that systematic and final unity in infinitum is everywhere discoverable, even in the highest diversity.