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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, as we have allowed ourselves to assume the existence of a self-subsistent reality out of the field of experience, and are therefore obliged to regard phenomena as merely a contingent mode of representing intelligible objects employed by beings which are themselves intelligences--no other course remains for us than to follow an alogy and employ the same mode in forming some conception of intelligible things, of which we have not the least knowledge, which nature taught us to use in the formation of empirical conceptions.

 Secondly, The same course of reasoning will make us conclude, that there is but one kind of necessity, as there is but one kind of cause, and that the common distinction betwixt moral and physical necessity is without any foundation in nature. Now the nature and effects of experience have been already sufficiently examined and explained. But this world must be conceived only as an intelligible world, inasmuch as abstraction is therein made of all conditions (ends), and even of all impediments to morality (the weakness or pravity of human nature). Of the Equivocal Nature or Amphiboly of the Conceptions of Reflection from the Confusion of the Transcendental with the Empirical use of the Understanding. Now we have demonstrated this necessity of a free first beginning of a series of phenomena, only in so far as it is required for the comprehension of an origin of the world, all following states being regarded as a succession according to laws of nature alone. But we cannot cogitate it as a thing determinable by certain distinct predicates relating to its internal nature, for it has no connection with empirical conceptions; nor are we justified in affirming the existence of any such object. [*Footnote; Nature, understood adjective (formaliter), signifies the complex of the determinations of a thing, connected according to an internal principle of causality. If, then, I could understand the nature of a cosmological idea and perceive, before I entered on the discussion of the subject at all, that, whatever side of the question regarding the unconditioned of the regressive synthesis of phenomena it favoured--it must either be too great or too small for every conception of the understanding--I would be able to comprehend how the idea, which relates to an object of experience--an experience which must be adequate to and in accordance with a possible conception of the understanding--must be completely void and without significance, inasmuch as its object is inadequate, consider it as we may.