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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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The idea is merely to be adopted as a point of view, from which this unity, so essential to reason and so beneficial to the understanding, may be regarded as radiating.

 It teaches us to consider this refusal of our reason to give any satisfactory answer to questions which reach beyond the limits of this our human life, as a hint to abandon fruitless speculation; and to direct, to a practical use, our knowledge of ourselves--which, although applicable only to objects of experience, receives its principles from a higher source, and regulates its procedure as if our destiny reached far beyond the boundaries of experience and life. Consequently, the merely logical criterion of truth, namely, the accordance of a cognition with the universal and formal laws of understanding and reason, is nothing more than the conditio sine qua non, or negative condition of all truth. 

If, then, there is any proper mode of employing the faculty of pure reason--in which case there must be a canon for this faculty--this canon will relate, not to the speculative, but to the practical use of reason.

 The separation, therefore, of the idea of a cause from that of a beginning of existence, is plainly possible for the imagination; and consequently the actual separation of these objects is so far possible, that it implies no contradiction nor absurdity; and is therefore incapable of being refuted by any reasoning from mere ideas; without which it is impossible to demonstrate the necessity of a cause. As an object is supposed to be different from an impression, we cannot be sure, that the circumstance, upon which we found our reasoning, is common to both, supposing we form the reasoning upon the impression. 
It is evident from what has been said that the conception of an absolutely necessary being is a mere idea, the objective reality of which is far from being established by the mere fact that it is a need of reason.
 They contain a certain perfection, attainable by no possible empirical cognition; and they give to reason a systematic unity, to which the unity of experience attempts to approximate, but can never completely attain. As Love is immediately agreeable to the person, who is actuated by it, and hatred immediately disagreeable; this may also be a considerable reason, why we praise all the passions that partake of the former, and blame all those that have any considerable share of the latter. All unsuccessful dogmatical attempts of reason are facia, which it is always useful to submit to the censure of the sceptic.