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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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Such conceptions of reason are not derived from nature; on the contrary, we employ them for the interrogation and investigation of nature, and regard our cognition as defective so long as it is not adequate to them.

 But if I cannot reason thus--and I cannot, unless I believe in the sufficiency of the ontological argument--I find insurmountable obstacles in my new path, and am really no farther than the point from which I set out. They do not, however, reflect that both, without question of their reality as representations, belong only to the genus phenomenon, which has always two aspects, the one, the object considered as a thing in itself, without regard to the mode of intuiting it, and the nature of which remains for this very reason problematical, the other, the form of our intuition of the object, which must be sought not in the object as a thing in itself, but in the subject to which it appears-- which form of intuition nevertheless belongs really and necessarily to the phenomenal object. In this particular, the study of history confirms the reasonings of true philosophy; which, shewing us the original qualities of human nature, teaches us to regard the controversies in politics as incapable of any decision in most cases, and as entirely subordinate to the interests of peace and liberty. As the explication of this will lead me into a considerable compass of very profound reasoning; I think it proper, in order to avoid confusion, to give a short sketch or abridgment of my system, and afterwards draw out all its parts in their full compass. But the real aim of reason in this procedure is the attainment of principles of systematic unity for the explanation of the phenomena of the soul. 

Every rational creature, it is said, is obliged to regulate his actions by reason; and if any other motive or principle challenge the direction of his conduct, he ought to oppose it, till it be entirely subdued, or at least brought to a conformity with that superior principle.

 To this I answer: The approbation of moral qualities most certainly is not derived from reason, or any comparison of ideas; but proceeds entirely from a moral taste, and from certain sentiments of pleasure or disgust, which arise upon the contemplation and view of particular qualities or characters. VI. The Universal Problem of Pure Reason. I shall only infer from them, that since reason can never give rise to the idea of efficacy, that idea must be derived from experience, and from some particular instances of this efficacy, which make their passage into the mind by the common channels of sensation or reflection.