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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 we must take care to confine them to this function, and guard against any assumption on their part of absolute validity, a proceeding which would involve reason in inextricable difficulties and contradictions.

 For they originate in the nature of reason itself, and it is impossible that this supreme tribunal for all the rights and claims of speculation should be itself undeserving of confidence and promotive of error. If you no longer wish to remain with this service, Please Go Here 

But the synthetical cognition of pure speculative reason is, as has been shown, completely impossible.

 
Now I assert, that whoever reasons after this manner, does ipso facto believe the actions of the will to arise from necessity, and that he knows not what he means, when he denies it.
 Now, if it can be shown that the three kinds of transcendental ideas (psychological, cosmological, and theological), although not relating directly to any object nor determining it, do nevertheless, on the supposition of the existence of an ideal object, produce systematic unity in the laws of the empirical employment of the reason, and extend our empirical cognition, without ever being inconsistent or in opposition with it- it must be a necessary maxim of reason to regulate its procedure according to these ideas. As regards descending to the conditioned, on the other hand, we find that there is a widely extensive logical use which reason makes of the laws of the understanding, but that a transcendental use thereof is impossible; and that when we form an idea of the absolute totality of such a synthesis, for example, of the whole series of all future changes in the world, this idea is a mere ens rationis, an arbitrary fiction of thought, and not a necessary presupposition of reason. For we may establish it as a general maxim in this science of human nature, that wherever there is a close relation betwixt two ideas, the mind is very apt to mistake them, and in all its discourses and reasonings to use the one for the other. Each believes that his judgement rests upon a thorough insight into the subject he is examining, and yet it has been influenced solely by a greater or less degree of adherence to some one of the two principles, neither of which are objective, but originate solely from the interest of reason, and on this account to be termed maxims rather than principles.