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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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We have found, it is true, that the systematic unity of nature could not be established according to speculative principles of reason, because, while reason possesses a causal power in relation to freedom, it has none in relation to the whole sphere of nature; and, while moral principles of reason can produce free actions, they cannot produce natural laws.

 The one says; "You must philosophize upon nature," as if there existed a necessary primal basis of all existing things, solely for the purpose of introducing systematic unity into your knowledge, by pursuing an idea of this character--a foundation which is arbitrarily admitted to be ultimate; while the other warns you to consider no individual determination, concerning the existence of things, as such an ultimate foundation, that is, as absolutely necessary, but to keep the way always open for further progress in the deduction, and to treat every determination as determined by some other. For want of this doctrine of transcendental topic, and consequently deceived by the amphiboly of the conceptions of reflection, the celebrated Leibnitz constructed an intellectual system of the world, or rather, believed himself competent to cognize the internal nature of things, by comparing all objects merely with the understanding and the abstract formal conceptions of thought. It is not in the least more difficult to conceive how the laws of the phenomena of nature must harmonize with the understanding and with its a priori form--that is, its faculty of conjoining the manifold-- than it is to understand how the phenomena themselves must correspond with the a priori form of our sensuous intuition. 
  • This principle of sympathy is of so powerful and insinuating a nature, that it enters into most of our sentiments and passions, and often takes place under the appearance of its contrary.
 Thirdly, it is a principle generally received in philosophy that everything in nature is individual, and that it is utterly absurd to suppose a triangle really existent, which has no precise proportion of sides and angles. Opinions and probable judgements on the nature of things can only be employed to explain given phenomena, or they may relate to the effect, in accordance with empirical laws, of an actually existing cause. Thus the acting subject, as a causal phenomenon, would continue to preserve a complete connection with nature and natural conditions; and the phenomenon only of the subject (with all its phenomenal causality) would contain certain conditions, which, if we ascend from the empirical to the transcendental object, must necessarily be regarded as intelligible. Even the laws of nature, if they are contemplated as principles of the empirical use of the understanding, possess also a characteristic of necessity, and we may therefore at least expect them to be determined upon grounds which are valid a priori and antecedent to all experience. This belief arises from an operation of the mind upon the simple and limited object before us; and therefore its nature will be the more easily discovered and explained.