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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, if the proposition to be proved is a proposition of pure reason, and if I aim at passing beyond my empirical conceptions by the aid of mere ideas, it is necessary that the proof should first show that such a step in synthesis is possible (which it is not), before it proceeds to prove the truth of the proposition itself.

 When the mind forms a reasoning concerning any matter of fact, which is only probable, it casts its eye backward upon past experience, and transferring it to the future, is presented with so many contrary views of its object, of which those that are of the same kind uniting together, and running into one act of the mind, serve to fortify and inliven it. There is, therefore, a natural and unavoidable dialectic of pure reason--not that in which the bungler, from want of the requisite knowledge, involves himself, nor that which the sophist devises for the purpose of misleading, but that which is an inseparable adjunct of human reason, and which, even after its illusions have been exposed, does not cease to deceive, and continually to lead reason into momentary errors, which it becomes necessary continually to remove. Reason never has an immediate relation to an object; it relates immediately to the understanding alone. 
  • In the moral philosophy of prudence, for example, the sole business of reason is to bring about a union of all the ends, which are aimed at by our inclinations, into one ultimate end--that of happiness--and to show the agreement which should exist among the means of attaining that end.
 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. This freedom must not be described, in a merely negative manner, as independence of empirical conditions, for in this case the faculty of reason would cease to be a cause of phenomena; but it must be regarded, positively, as a faculty which can spontaneously originate a series of events.