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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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Moreover, reason is sufficiently held in check by its own power, the limits imposed on it by its own nature are sufficient; it is unnecessary for you to place over it additional guards, as if its power were dangerous to the constitution of the intellectual state. We sink very much in our own eyes, when in the presence of a great man, or one of a superior genius; and this humility makes a considerable ingredient in that respect, which we pay our superiors, according to our foregoing reasonings on that passion [Book II. Part II. SECT. X.]. But, while speaking here of the totality of conditions and of the unconditioned as the common title of all conceptions of reason, we again light upon an expression which we find it impossible to dispense with, and which nevertheless, owing to the ambiguity attaching to it from long abuse, we cannot employ with safety. It is certainly allowable to admit the existence of an all-sufficient being--a cause of all possible effects--for the purpose of enabling reason to introduce unity into its mode and grounds of explanation with regard to phenomena. We must be able to arrive at a decision on the subjects of its questions, or on the ability or inability of reason to form any judgement respecting them; and therefore either to extend with confidence the bounds of our pure reason, or to set strictly defined and safe limits to its action. It now remains for us to consider whether pure reason can be employed in a practical sphere, and whether it will here conduct us to those ideas which attain the highest ends of pure reason, as we have just stated them. In all those instances, from which we learn the conjunction of particular causes and effects, both the causes and effects have been perceived by the senses, and are remembered But in all cases, wherein we reason concerning them, there is only one perceived or remembered, and the other is supplyed in conformity to our past experience. It is, indeed, the common fate of human reason in speculation, to finish the imposing edifice of thought as rapidly as possible, and then for the first time to begin to examine whether the foundation is a solid one or no.

First, That reason alone can never give rise to any original idea, and secondly, that reason, as distinguished from experience, can never make us conclude, that a cause or productive quality is absolutely requisite to every beginning of existence.

The reason of this is that in the world of phenomena, in which alone objects are presented to our minds, there are two main elements--the form of intuition (space and time), which can be cognized and determined completely a priori, and the matter or content--that which is presented in space and time, and which, consequently, contains a something--an existence corresponding to our powers of sensation.