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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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Its success is thus great, because it can support all its conceptions by a priori intuitions and, in this way, make itself a master, as it were, over nature; while pure philosophy, with its a priori discursive conceptions, bungles about in the world of nature, and cannot accredit or show any a priori evidence of the reality of these conceptions.

 And these improvements are the more to be hoped for in natural religion, as it is not content with instructing us in the nature of superior powers, but carries its views farther, to their disposition towards us, and our duties towards them; and consequently we ourselves are not only the beings, that reason, but also one of the objects, concerning which we reason. 
  • On the other hand, we understand by nature, substantive (materialiter), the sum total of phenomena, in so far as they, by virtue of an internal principle of causality, are connected with each other throughout.
 If, then, everything happens solely in accordance with the laws of nature, there cannot be any real first beginning of things, but only a subaltern or comparative beginning. But though this generosity must be acknowledged to the honour of human nature, we may at the same time remark, that so noble an affection, instead of fitting men for large societies, is almost as contrary to them, as the most narrow selfishness. FIND OUT HOW!  [*Footnote; It must not be supposed that I mean by this appellation what is generally called physica general is, and which is rather mathematics than a philosophy of nature. It is a quality very observable in human nature, that any opposition, which does not entirely discourage and intimidate us, has rather a contrary effect, and inspires us with a more than ordinary grandeur and magnanimity. But as this imperfection is inherent in human nature, we know that it must attend men in all their states and conditions; and that these, whom we chuse for rulers, do not immediately become of a superior nature to the rest of mankind, upon account of their superior power and authority. Antithetic is not, therefore, occupied with one-sided statements, but is engaged in considering the contradictory nature of the general cognitions of reason and its causes. The endless disputes of a dogmatizing reason compel us to look for some mode of arriving at a settled decision by a critical investigation of reason itself; just as Hobbes maintains that the state of nature is a state of injustice and violence, and that we must leave it and submit ourselves to the constraint of law, which indeed limits individual freedom, but only that it may consist with the freedom of others and with the common good of all.