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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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It follows from all these considerations that it is not consonant with the nature of philosophy, especially in the sphere of pure reason, to employ the dogmatical method, and to adorn itself with the titles and insignia of mathematical science.

 Reason will not follow the order of things presented by experience, but, with perfect spontaneity, rearranges them according to ideas, with which it compels empirical conditions to agree. But this difference between the maxims of diversity and unity may easily be reconciled and adjusted; although, so long as they are regarded as objective principles, they must occasion not only contradictions and polemic, but place hinderances in the way of the advancement of truth, until some means is discovered of reconciling these conflicting interests, and bringing reason into union and harmony with itself. If, by the complaint of being unable to perceive the internal nature of things, it is meant that we do not comprehend by the pure understanding what the things which appear to us may be in themselves, it is a silly and unreasonable complaint; for those who talk thus really desire that we should be able to cognize, consequently to intuite, things without senses, and therefore wish that we possessed a faculty of cognition perfectly different from the human faculty, not merely in degree, but even as regards intuition and the mode thereof, so that thus we should not be men, but belong to a class of beings, the possibility of whose existence, much less their nature and constitution, we have no means of cognizing. Where I strive against my inclination, I shall have a good reason for my resistance; and will no more be led a wandering into such dreary solitudes, and rough passages, as I have hitherto met with. 
It follows that the determination of the bounds of reason can be made only on a priori grounds; while the empirical limitation of reason, which is merely an indeterminate cognition of an ignorance that can never be completely removed, can take place only a posteriorI. In other words, our empirical knowledge is limited by that which yet remains for us to know.
 Although it possesses, in relation to all three elements, a priori sources of cognition, which seemed to transcend the limits of all experience, a thoroughgoing criticism demonstrates that speculative reason can never, by the aid of these elements, pass the bounds of possible experience, and that the proper destination of this highest faculty of cognition is to employ all methods, and all the principles of these methods, for the purpose of penetrating into the innermost secrets of nature, by the aid of the principles of unity (among all kinds of which teleological unity is the highest), while it ought not to attempt to soar above the sphere of experience, beyond which there lies nought for us but the void inane. [*Footnote; In order to cognize an object, I must be able to prove its possibility, either from its reality as attested by experience, or a priori, by means 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.