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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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As we are wont to understand by the term God not merely an eternal nature, the operations of which are insensate and blind, but a Supreme Being, who is the free and intelligent author of all things, and as it is this latter view alone that can be of interest to humanity, we might, in strict rigour, deny to the deist any belief in God at all, and regard him merely as a maintainer of the existence of a primal being or thing--the supreme cause of all other things.

 That is, reason desires to be able to represent all the determinations of the internal sense as existing in one subject, all powers as deduced from one fundamental power, all changes as mere varieties in the condition of a being which is permanent and always the same, and all phenomena in space as entirely different in their nature from the procedure of thought. In this view of the case, reason would be proceeding in direct opposition to her own destination, by setting as an aim an idea which entirely conflicts with the procedure and arrangement of nature. Since therefore each part of the probability contributes to the production of the belief, each part of the possibility must have the same influence on the opposite side; the nature of these parts being entirely the same. The most probable hypothesis, which has been advanced to explain the distinction betwixt vice and virtue, and the origin of moral rights and obligations, is, that from a primary constitution of nature certain characters and passions, by the very view and contemplation, produce a pain, and others in like manner excite a pleasure.  We have now run over the three fundamental laws of nature, that of the stability of possession, of its transference by consent, and of the performance of promises. The combined expression of all is this; "All phenomena exist in one nature, and must so exist, inasmuch as without this a priori unity, no unity of experience, and consequently no determination of objects in experience, is possible." But nature may also be opposed to artifice, as well as to what is rare and unusual; and in this sense it may be disputed, whether the notions of virtue be natural or not. Now by means of mere relations, a thing cannot be known in itself; and it may therefore be fairly concluded, that, as through the external sense nothing but mere representations of relations are given us, the said external sense in its representation can contain only the relation of the object to the subject, but not the essential nature of the object as a thing in itself. For if nature did not aid us in this particular, it would be in vain for politicians to talk of honourable or dishonourable, praiseworthy or blameable.