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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.

The question naturally arises; What is the cause which necessitates this twofold exercise of reason, and how are we to discover whether it is the philosophical or the mathematical method which reason is pursuing in an argument?

There exist also, however, usurped conceptions, such as fortune, fate, which circulate with almost universal indulgence, and yet are occasionally challenged by the question, "quid juris?" In such cases, we have great difficulty in discovering any deduction for these terms, inasmuch as we cannot produce any manifest ground of right, either from experience or from reason, on which the claim to employ them can be founded.

[*Footnote; After what has been said of the psychological idea of the ego and its proper employment as a regulative principle of the operations of reason, I need not enter into details regarding the transcendental illusion by which the systematic unity of all the various phenomena of the internal sense is hypostatized. Protect your family on the Internet The notion of a Supreme Being is in many respects a highly useful idea; but for the very reason that it is an idea, it is incapable of enlarging our cognition with regard to the existence of things. Our Critique must have fully convinced the reader that, although metaphysics cannot form the foundation of religion, it must always be one of its most important bulwarks, and that human reason, which naturally pursues a dialectical course, cannot do without this science, which checks its tendencies towards dialectic and, by elevating reason to a scientific and clear self-knowledge, prevents the ravages which a lawless speculative reason would infallibly commit in the sphere of morals as well as in that of religion. No synthetical proposition of pure transcendental reason can be so evident, as is often rashly enough declared, as the statement, twice two are four. The understanding is the object of reason, as sensibility is the object of the understanding. We have some reason, however, to expect that, in the only other way that lies open to it--the path of practical reason--it may meet with better success. And these improvements are the more to be hoped for in natural religion, as it is not content with instructing us in the nature of superior powers, but carries its views farther, to their disposition towards us, and our duties towards them; and consequently we ourselves are not only the beings, that reason, but also one of the objects, concerning which we reason. SECTION VII. Critique of all Theology based upon Speculative Principles of Reason.