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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, on the one hand, in cognition a priori, nothing must be attributed to the objects but what the thinking subject derives from itself; and, on the other hand, reason is, in regard to the principles of cognition, a perfectly distinct, independent unity, in which, as in an organized body, every member exists for the sake of the others, and all for the sake of each, so that no principle can be viewed, with safety, in one relationship, unless it is, at the same time, viewed in relation to the total use of pure reason.

 
For this reason its condition cannot be regarded as absolutely necessary, but merely as relatively necessary, or rather as needful; the condition is in itself and a priori a mere arbitrary presupposition in aid of the cognition, by reason, of the conditioned.
 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. Our next business, then, must be to discover the reasons which modify this general rule, and fit it to the common use and practice of the world. For here a new phenomenon of human reason meets us--a perfectly natural antithetic, which does not require to be sought for by subtle sophistry, but into which reason of itself unavoidably falls. The speculative interest which reason has in those questions is very small; and, for its sake alone, we should not undertake the labour of transcendental investigation--a labour full of toil and ceaseless struggle.