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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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That, in the explanation of phenomena, we must proceed as if the field of inquiry had neither limits in space nor commencement in time; that we must be satisfied with the teaching of experience in reference to the material of which the world is posed; that we must not look for any other mode of the origination of events than that which is determined by the unalterable laws of nature; and finally, that we not employ the hypothesis of a cause distinct from the world to account for a phenomenon or for the world itself--are principles for the extension of speculative philosophy, and the discovery of the true sources of the principles of morals, which, however little conformed to in the present day, are undoubtedly correct.

 The assertor of the all-sufficiency of nature in regard to causality (transcendental Physiocracy), in opposition to the doctrine of freedom, would defend his view of the question somewhat in the following manner. But in the second place, should it be asked, Whether we ought to search for these principles in nature, or whether we must look for them in some other origin? I would reply, that our answer to this question depends upon the definition of the word, Nature, than which there is none more ambiguous and equivocal. The regulative principle directs us to presuppose systematic unity absolutely and, consequently, as following from the essential nature of things--but only as a unity of nature, not merely cognized empirically, but presupposed a priori, although only in an indeterminate manner. Hence the notion of fundamental laws; which are supposed to be inalterable by the will of the sovereign: And of this nature the Salic law is understood to be in France. A prisoner, who has neither money nor interest, discovers the impossibility of his escape, as well from the obstinacy of the goaler, as from the walls and bars with which he is surrounded; and in all attempts for his freedom chuses rather to work upon the stone and iron of the one, than upon the inflexible nature of the other. All lovers of virtue (and such we all are in speculation, however we may degenerate in practice) must certainly be pleased to see moral distinctions derived from so noble a source, which gives us a just notion both of the generosity and capacity of human nature. In the same way, it is quite natural that, as the systematic unity of nature cannot be established as a principle for the empirical employment of reason, unless it is based upon the idea of an ens realissimum, as the supreme cause, we should regard this idea as a real object, and this object, in its character of supreme condition, as absolutely necessary, and that in this way a regulative should be transformed into a constitutive principle.