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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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 Metaphysic is divided into that of the speculative and that of the practical use of pure reason, and is, accordingly, either the metaphysic of nature, or the metaphysic of ethics. It is unfortunate that, only after having occupied ourselves for a long time in the collection of materials, under the guidance of an idea which lies undeveloped in the mind, but not according to any definite plan of arrangement--nay, only after we have spent much time and labour in the technical disposition of our materials, does it become possible to view the idea of a science in a clear light, and to project, according to architectonical principles, a plan of the whole, in accordance with the aims of reason. I am at least sure, that this method of reasoning would be considered as certain, either in natural philosophy or common life. The question hence arises; How happens it that reason regards the possibility of all things as deduced from a single possibility, that, to wit, of the highest reality, and presupposes this as existing in an individual and primal being? And just in this transcendental or supersensible sphere, where experience affords us neither instruction nor guidance, lie the investigations of reason, which, on account of their importance, we consider far preferable to, and as having a far more elevated aim than, all that the understanding can achieve within the sphere of sensuous phenomena. Hence pure reason hopes to be able to extend its empire in the transcendental sphere with equal success and security, especially when it applies the same method which was attended with such brilliant results in the science of mathematics. Reason cannot permit our knowledge to remain in an unconnected and rhapsodistic state, but requires that the sum of our cognitions should constitute a system. Thirdly, I believe every one, who examines the situation of his mind in reasoning will agree with me, that we do not annex distinct and compleat ideas to every term we make use of, and that in talking of government, church, negotiation, conquest, we seldom spread out in our minds all the simple ideas, of which these complex ones are composed. The most remarkable circumstance connected with these principles is that they seem to be transcendental, and, although only containing ideas for the guidance of the empirical exercise of reason, and although this empirical employment stands to these ideas in an asymptotic relation alone (to use a mathematical term), that is, continually approximate, without ever being able to attain to them, they possess, notwithstanding, as a priori synthetical propositions, objective though undetermined validity, and are available as rules for possible experience. It is evident, therefore, that men would easily acquiesce in this expedient, that every one continue to enjoy what he is at present possessed of; and this is the reason, why they would so naturally agree in preferring it.