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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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Natural theology infers the attributes and the existence of an author of the world, from the constitution of, the order and unity observable in, the world, in which two modes of causality must be admitted to exist--those of nature and freedom.

 Men are even afraid of passing for goodnatured; lest that should be taken for want of understanding: And often boast of more debauches than they have been really engaged in, to give themselves airs of fire and spirit. For, in the latter case, it would come later than the system; whereas it is really itself the parent of all that is systematic in our cognition of nature. That idea of red, which we form in the dark, and that impression which strikes our eyes in sun-shine, differ only in degree, not in nature. But though the decision of the one question decides the other; yet that we may the more easily discover the principles of human nature, from whence the decision arises, we shall carry along with us this distinction, and shall consider, whether it be the senses, reason, or the imagination, that produces the opinion of a continued or of a distinct existence.  If any difficulty attend this system concerning the laws of nature and nations, it will be with regard to the universal approbation or blame, which follows their observance or transgression, and which some may not think sufficiently explained from the general interests of society. In this view of the case, the whole field of experience, how far soever it may extend, contains nothing that is not subject to the laws of nature. 
But being once undeceived in this particular, and having found that natural, as well as civil justice, derives its origin from human conventions, we shall quickly perceive, how fruitless it is to resolve the one into the other, and seek, in the laws of nature, a stronger foundation for our political duties than interest, and human conventions; while these laws themselves are built on the very same foundation.
 
In the above case, then, every sensuous object would possess an empirical character, which guaranteed that its actions, as phenomena, stand in complete and harmonious connection, conformably to unvarying natural laws, with all other phenomena, and can be deduced from these, as conditions, and that they do thus, in connection with these, constitute a series in the order of nature.
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