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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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Reason does not approve of it (however much inclination may desire it), except as united with desert. 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. In relation, however, to the principle, whereby reason sets bounds to a freedom which is in itself without law, and consequently when we attend merely to their form, they may be considered as pure conceptions of reason. In the present case, we find the conditioned in the dynamical series connected with an empirically unconditioned, but non-sensuous condition; and thus satisfaction is done to the understanding on the one hand and to the reason on the other.* While, moreover, the dialectical arguments for unconditioned totality in mere phenomena fall to the ground, both propositions of reason may be shown to be true in their proper signification. Besides, we have already discussed this subject in the antinomy of pure reason. In reality, however, the notion of absolute possibility (possibility which is valid in every respect) is not a mere conception of the understanding, which can be employed empirically, but belongs to reason alone, which passes the bounds of all empirical use of the understanding. The latter is for the most part employed in the schools, as a propaedeutic to the sciences, although, indeed, according to the course of human reason, it is the last thing we arrive at, when the science has been already matured, and needs only the finishing touches towards its correction and completion; for our knowledge of the objects of our attempted science must be tolerably extensive and complete before we can indicate the laws by which a science of these objects can be established. All unsuccessful dogmatical attempts of reason are facia, which it is always useful to submit to the censure of the sceptic. Even after we distinguish our perceptions from our objects, it will appear presently, that we are still incapable of reasoning from the existence of one to that of the other: So that upon the whole our reason neither does, nor is it possible it ever should, upon any supposition, give us an assurance of the continued and distinct existence of body. As to the second part of the proposition, that the philosophical system acquires all its influence on the imagination from the vulgar one; we may observe, that this is a natural and unavoidable consequence of the foregoing conclusion, that it has no primary recommendation to reason or the imagination.