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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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But if the rationalist is bold enough to construct, on the mere authority of the faculty of thought--without any intuition, whereby an object is given--a self-subsistent being, merely because the unity of apperception in thought cannot allow him to believe it a composite being, instead of declaring, as he ought to do, that he is unable to explain the possibility of a thinking nature; what ought to hinder the materialist, with as complete an independence of experience, to employ the principle of the rationalist in a directly opposite manner-- still preserving the formal unity required by his opponent?]

 The manifold nature of things is only an infinitely various mode of limiting the conception of the highest reality, which is their common substratum; just as all figures are possible only as different modes of limiting infinite space. 
  • The very nature and essence of chance is a negation of causes, and the leaving the mind in a perfect indifference among those events, which are supposed contingent.
 to derive its obligation from those laws of nature, and, in particular, from that concerning the performance of promises. But as it is more probable, that these expressions do here lose their true meaning by being wrong applied, than that they never have any meaning; it will be proper to bestow another consideration on this subject, to see if possibly we can discover the nature and origin of those ideas, we annex to them. With these principles it rises, in obedience to the laws of its own nature, to ever higher and more remote conditions. It is according to their general force in human nature, that we blame or praise. The action itself may be blameable; it may be contrary to all the rules of morality and religion: But the person is not responsible for it; and as it proceeded from nothing in him, that is durable or constant, and leaves nothing of that nature behind it, it is impossible he can, upon its account, become the object of punishment or vengeance. 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? To attempt an empirical deduction of either of these classes would be labour in vain, because the distinguishing characteristic of their nature consists in this, that they apply to their objects, without having borrowed anything from experience towards the representation of them.