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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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This maxim asserts that nature herself assists in the establishment of this unity of reason, and that the seemingly infinite diversity of phenomena should not deter us from the expectation of discovering beneath this diversity a unity of fundamental properties, of which the aforesaid variety is but a more or less determined form.

 On the contrary, it is plain that the hope of a future life arises from the feeling, which exists in the breast of every man, that the temporal is inadequate to meet and satisfy the demands of his nature. This instinct, it is true, arises from past observation and experience; but can any one give the ultimate reason, why past experience and observation produces such an effect, any more than why nature alone shoud produce it? Nature may certainly produce whatever can arise from habit: Nay, habit is nothing but one of the principles of nature, and derives all its force from that origin. For, if some of the moderns have thought to enlarge its domain by introducing psychological discussions on the mental faculties, such as imagination and wit, metaphysical, discussions on the origin of knowledge and the different kinds of certitude, according to the difference of the objects (idealism, scepticism, and so on), or anthropological discussions on prejudices, their causes and remedies; this attempt, on the part of these authors, only shows their ignorance of the peculiar nature of logical science. Whatever is grounded in the nature of our powers will be found to be in harmony with the final purpose and proper employment of these powers, when once we have discovered their true direction and aim. That this proceeds from an original quality or primary impulse, will likewise appear evident, if we consider that it is the distinguishing characteristic of these passions Unless nature had given some original qualities to the mind, it coued never have any secondary ones; because in that case it would have no foundation for action, nor coued ever begin to exert itself. And this is easily accounted for from the known properties of human nature. The endless disputes of a dogmatizing reason compel us to look for some mode of arriving at a settled decision by a critical investigation of reason itself; just as Hobbes maintains that the state of nature is a state of injustice and violence, and that we must leave it and submit ourselves to the constraint of law, which indeed limits individual freedom, but only that it may consist with the freedom of others and with the common good of all. We have perfected it into a well proven and solid profession in which only a select few will be trained in the techniques necessary to succeed. Who compelled you to imagine an absolutely primal condition of the world, and therewith an absolute beginning of the gradually progressing successions of phenomena--and, as some foundation for this fancy of yours, to set bounds to unlimited nature? 
  • For there is a principle of human nature, which we have frequently taken notice of, that men are mightily addicted to general rules, and that we often carry our maxims beyond those reasons, which first induced us to establish them.