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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 doubt we shall soon remove, if we cast our eye upon human nature, and consider that in all nations and ages, the same objects still give rise to pride and humility; and that upon the view even of a stranger, we can know pretty nearly, what will either encrease or diminish his passions of this kind. I may, nay I must yield to the current of nature, in submitting to my senses and understanding; and in this blind submission I shew most perfectly my sceptical disposition and principles. But as nature seems to have observed a kind of justice and compensation in every thing, she has not neglected philosophers more than the rest of the creation; but has reserved them a consolation amid all their disappointments and afflictions. In relation to this criterion, therefore, we must suppose the idea of the systematic unity of nature to possess objective validity and necessity. We've got all the latest new releases and your favorite stars and directors- guaranteed.
In order to answer these objections, we must take the matter pretty deep, and consider the nature and origin of several ideas, lest we dispute without understanding perfectly the subject of the controversy. Leibnitz regarded phenomena as things in themselves, consequently as intelligibilia, that is, objects of pure understanding (although, on account of the confused nature of their representations, he gave them the name of phenomena), and in this case his principle of the indiscernible (principium identatis indiscernibilium) is not to be impugned. In this sphere, accordingly, reason cannot present to us any other than pragmatical laws of free action, for our guidance towards the aims set up by the senses, and is incompetent to give us laws which are pure and determined completely a priorI. On the other hand, pure practical laws, the ends of which have been given by reason entirely a priori, and which are not empirically conditioned, but are, on the contrary, absolutely imperative in their nature, would be products of pure reason. No action can be required of us as our duty, unless there be implanted in human nature some actuating passion or motive, capable of producing the action.