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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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It has been shown, at the same time, that the contingency of all the phenomena of nature and their empirical conditions is quite consistent with the arbitrary hypothesis of a necessary, although purely intelligible condition, that no real contradiction exists between them and that, consequently, both may be true.

 Nor is that knowledge, which is requisite to make mankind sensible of this interest in the institution and observance of promises, to be esteemed superior to the capacity of human nature, however savage and uncultivated. In order to this we must reflect on certain properties of human nature, which though they have a mighty influence on every operation both of the understanding and passions, are not commonly much insisted on by philosophers. From this propensity are derived these laws of nature, that upon the first formation of society, property always follows the present possession; and afterwards, that it arises from first or from long possession. For want of its guidance, even mathematicians, adopting certain common notions- which are, in fact, metaphysical--have unconsciously crowded their theories of nature with hypotheses, the fallacy of which becomes evident upon the application of the principles of this metaphysic, without detriment, however, to the employment of mathematics in this sphere of cognition.] I cannot follow him in this, and as little can I follow him in his mystical deduction of these ideas, or in his hypostatization of them; although, in truth, the elevated and exaggerated language which he employed in describing them is quite capable of an interpretation more subdued and more in accordance with fact and the nature of things.] The desire and aversion constitute the very nature of love and hatred. If the sense of common interest were not our original motive to obedience, I would fain ask, what other principle is there in human nature capable of subduing the natural ambition of men, and forcing them to such a submission? Imitation and custom are not sufficient. The physico-theologians have therefore no reason to regard with such contempt the transcendental mode of argument, and to look down upon it, with the conceit of clear-sighted observers of nature, as the brain-cobweb of obscure speculatists.