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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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For, although we may discover little of this cosmical perfection, it belongs to the legislative prerogative of reason to require us always to seek for and to expect it; while it must always be beneficial to institute all inquiries into nature in accordance with this principle.

 We may correct this propensity by a reflection on the nature of those circumstances: but it is still certain, that custom takes the start, and gives a biass to the imagination. 

The question, therefore, concerning the wickedness or goodness of human nature, enters not in the least into that other question concerning the origin of society; nor is there any thing to be considered but the degrees of men's sagacity or folly.

 

Human Nature is the only science of man; and yet has been hitherto the most neglected.

 For the regulative law of systematic unity requires us to study nature on the supposition that systematic and final unity in infinitum is everywhere discoverable, even in the highest diversity. I answer this objection, by pleading guilty, and by confessing that my intention never was to penetrate into the nature of bodies, or explain the secret causes of their operations. [*Footnote; Nature, understood adjective (formaliter), signifies the complex of the determinations of a thing, connected according to an internal principle of causality. The component parts of the probability and possibility, being alike in their nature, must produce like effects; and the likeness of their effects consists in this, that each of them presents a view of a particular object. It must be admitted that the Leibnitz-Wolfian philosophy has assigned an entirely erroneous point of view to all investigations into the nature and origin of our cognitions, inasmuch as it regards the distinction between the sensuous and the intellectual as merely logical, whereas it is plainly transcendental, and concerns not merely the clearness or obscurity, but the content and origin of both. Although it possesses, in relation to all three elements, a priori sources of cognition, which seemed to transcend the limits of all experience, a thoroughgoing criticism demonstrates that speculative reason can never, by the aid of these elements, pass the bounds of possible experience, and that the proper destination of this highest faculty of cognition is to employ all methods, and all the principles of these methods, for the purpose of penetrating into the innermost secrets of nature, by the aid of the principles of unity (among all kinds of which teleological unity is the highest), while it ought not to attempt to soar above the sphere of experience, beyond which there lies nought for us but the void inane.