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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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And, indeed, how should it be possible, merely by the aid of the unity of consciousness--which we cognize only for the reason that it is indispensable to the possibility of experience--to pass the bounds of experience (our existence in this life); and to extend our cognition to the nature of all thinking beings by means of the empirical--but in relation to every sort of intuition, perfectly undetermined--proposition, "I think"?

 Why then should nature have visited our reason with restless aspirations after it, as if it were one of our weightiest concerns? No quality of human nature is more remarkable, both in itself and in its consequences, than that propensity we have to sympathize with others, and to receive by communication their inclinations and sentiments, however different from, or even contrary to our own. Is it not rather possible that, although every effect in the phenomenal world must be connected with an empirical cause, according to the universal law of nature, this empirical causality may be itself the effect of a non-empirical and intelligible causality--its connection with natural causes remaining nevertheless intact? But this logical law of the continuum specierum (formarum logicarum) presupposes a transcendental principle (lex continui in natura), without which the understanding might be led into error, by following the guidance of the former, and thus perhaps pursuing a path contrary to that prescribed by nature. Consequently, the hypothesis of a wise author of the universe is necessary for my guidance in the investigation of nature--is the condition under which alone I can fulfil an end which is contingent indeed, but by no means unimportant. If ideas be particular in their nature, and at the same time finite in their number, it is only by custom they can become general in their representation, and contain an infinite number of other ideas under them. 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. Now the question is; "Whether, admitting the existence of natural necessity in the world of phenomena, it is possible to consider an effect as at the same time an effect of nature and an effect of freedom--or, whether these two modes of causality are contradictory and incompatible?"