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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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Secondly, We may remark, that though in a succession of related objects, it be in a manner requisite, that the change of parts be not sudden nor entire, in order to preserve the identity, yet where the objects are in their nature changeable and inconstant, we admit of a more sudden transition, than would otherwise be consistent with that relation.

 We are thus recommended to consider the labour of reason as ended, when we have merely dispensed with its employment, which is guided surely and safely only by the order of nature and the series of changes in the world- which are arranged according to immanent and general laws. For as princes do actually form treaties among themselves, they must propose some advantage from the execution of them; and the prospect of such advantage for the future must engage them to perform their part, and must establish that law of nature. Accordingly we find, that where, beside the general resemblance of our natures, there is any peculiar similarity in our manners, or character, or country, or language, it facilitates the sympathy. All that we do, and ought to do, is to follow out the physico-mechanical connection in nature according to general laws, with the hope of discovering, sooner or later, the teleological connection also. This then is the first principle I establish in the science of human nature; nor ought we to despise it because of the simplicity of its appearance. HERES THE GOOD PART.  We may have discovered the spirituality and immortality of the soul, but we cannot employ this knowledge to explain the phenomena of this life, nor the peculiar nature of the future, because our conception of an incorporeal nature is purely negative and does not add anything to our knowledge, and the only inferences to be drawn from it are purely fictitious. In the science of nature, where all assertion is based upon empirical intuition, such subreptions may be guarded against by the repeated comparison of observations; but this mode of proof is of little value in this sphere of knowledge. It introduces aims and ends into a sphere in which our observation could not of itself have discovered them, and extends our knowledge of nature, by directing our attention to a unity, the principle of which lies beyond nature.