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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.

Hence the pure rational conceptions of totality in the synthesis of conditions have a necessary foundation in the nature of human reason--at least as modes of elevating the unity of the understanding to the unconditioned.

It is therefore manifest that there can only be a transcendental deduction of these conceptions and by no means an empirical one; also, that all attempts at an empirical deduction, in regard to pure a priori conceptions, are vain, and can only be made by one who does not understand the altogether peculiar nature of these cognitions.

If in considering the nature of relation, and that facility of transition, which is essential to it, we can satisfy ourselves concerning the reality of this phaenomenon, it is well: But I must confess I place my chief confidence in experience to prove so material a principle.

If it understands little or nothing about these transcendental conceptions, no one can boast of understanding any more; and although it may not express itself in so scholastically correct a manner as others, it can busy itself with reasoning and arguments without end, wandering among mere ideas, about which one can always be very eloquent, because we know nothing about them; while, in the observation and investigation of nature, it would be forced to remain dumb and to confess its utter ignorance. Only the philosopher expresses himself in a more precise and definite manner, when he says; "In all changes in the world, the substance remains, and the accidents alone are changeable." But of this decidedly synthetical proposition, I nowhere meet with even an attempt at proof; nay, it very rarely has the good fortune to stand, as it deserves to do, at the head of the pure and entirely a priori laws of nature. 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. 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.] The possibility, therefore, which enters into every reasoning of this kind, is composed of parts, which are of the same nature both among themselves, and with those, that compose the opposite probability. But this philosopher did not consider that, granting the soul to possess this simple nature, which contains no parts external to each other and consequently no extensive quantity, we cannot refuse to it any less than to any other being, intensive quantity, that is, a degree of reality in regard to all its faculties, nay, to all that constitutes its existence. It follows from all these considerations that it is not consonant with the nature of philosophy, especially in the sphere of pure reason, to employ the dogmatical method, and to adorn itself with the titles and insignia of mathematical science.