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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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But the use of the faculty of reason in this rational mode of regarding nature is either physical or hyperphysical, or, more properly speaking, immanent or transcendent.

 
  • But if any one could free himself entirely from all considerations of interest, and weigh without partiality the assertions of reason, attending only to their content, irrespective of the consequences which follow from them; such a person, on the supposition that he knew no other way out of the confusion than to settle the truth of one or other of the conflicting doctrines, would live in a state of continual hesitation.
 
  • Secondly, it is properly the unconditioned alone that reason seeks in this serially and regressively conducted synthesis of conditions.
 This procedure of subjecting the facta of reason to examination, and, if necessary, to disapproval, may be termed the censura of reason. Now since we are necessitated by reason to conceive ourselves as belonging to such a world, while the senses present to us nothing but a world of phenomena, we must assume the former as a consequence of our conduct in the world of sense (since the world of sense gives us no hint of it), and therefore as future in relation to us. But neither can we admit that there is any proper sceptical employment of pure reason, such as might be based upon the principle of neutrality in all speculative disputes. 
  • The latter hypothesis has no primary recommendation either to reason or the imagination, but acquires all its influence on the imagination from the former.
 
For the same reason, a thief, who steals In by a ladder at a window, and takes all imaginable care to cause no disturbance, is in no respect criminal.
 Consequently they will not possess that immediate evidence which is peculiar to the former, although their application to experience does not, for that reason, lose its truth and certitude. The above is the general conception of the faculty of reason, in so far as it has been possible to make it comprehensible in the absence of examples.