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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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It is sufficient, at present, to remark that, as the complete and unbroken connection of phenomena is an unalterable law of nature, freedom is impossible--on the supposition that phenomena are absolutely real.

 Some of these qualities produce satisfaction in others by particular original principles of human nature, which cannot be accounted for: Others may be resolved into principles, which are more general. We have already observed, that moral distinctions depend entirely on certain peculiar sentiments of pain and pleasure, and that whatever mental quality in ourselves or others gives us a satisfaction, by the survey or reflection, is of course virtuous; as every thing of this nature, that gives uneasiness, is vicious. The former relates to nature, in so far as our knowledge regarding it may be applied in experience (in concreto); the latter to that connection of the objects of experience, which transcends all experience. They always felt the need of going beyond mere nature, for the purpose of making a first beginning comprehensible. This quality, therefore, of human nature, not only is very dangerous to society, but also seems, on a cursory view, to be incapable of any remedy. Nature has, therefore, chosen a medium, and has neither bestowed on every idea of good and evil the power of actuating the will, nor yet has entirely excluded them from this influence. This application of ideas beyond their nature proceeds from our collecting all their possible degrees of quantity and quality in such an imperfect manner as may serve the purposes of life, which is the second proposition I proposed to explain. The faculty of the understanding belongs to us just as much under the presupposition of differences in the objects of nature, as under the condition that these objects are homogeneous, because we could not possess conceptions, nor make any use of our understanding, were not the phenomena included under these conceptions in some respects dissimilar, as well as similar, in their character.