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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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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.

 In proximity with such a lawless faculty of freedom, a system of nature is hardly cogitable; for the laws of the latter would be continually subject to the intrusive influences of the former, and the course of phenomena, which would otherwise proceed regularly and uniformly, would become thereby confused and disconnected. Hence the proposition, "Nothing happens by blind chance (in mundo non datur casus)," is an a priori law of nature. It is certain there is no question in philosophy more abstruse than that concerning identity, and the nature of the uniting principle, which constitutes a person. He said it was working GREAT for him, as well as for other people using it. Yes, you may do so; but at the same time you must regard it as indifferent, whether it is asserted that divine wisdom has disposed all things in conformity with his highest aims, or that the idea of supreme wisdom is a regulative principle in the investigation of nature, and at the same time a principle of the systematic unity of nature according to general laws, even in those cases where we are unable to discover that unity. The former are the foundation of all our thoughts and actions, so that upon their removal human nature must immediately perish and go to ruin. Hence the proposition, "Nothing happens by blind chance (in mundo non datur casus)," is an a priori law of nature. That cause, which excites the passion, is related to the object, which nature has attributed to the passion; the sensation, which the cause separately produces, is related to the sensation of the passion: From this double relation of ideas and impressions, the passion is derived.