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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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An object, whose existence we desire, gives satisfaction, when we reflect on those causes, which produce it; and for the same reason excites grief or uneasiness from the opposite consideration: So that as the understanding, in all probable questions, is divided betwixt the contrary points of view, the affections must in the same manner be divided betwixt opposite emotions. if we consider this reality as cause (be it of sensation or of another reality in the phenomenon, for example, a change), we call the degree of reality in its character of cause a momentum, for example, the momentum of weight; and for this reason, that the degree only indicates that quantity the apprehension of which is not successive, but instantaneous. For it is a necessary rule of the speculative use of reason that we must not overlook natural causes, or refuse to listen to the teaching of experience, for the sake of deducing what we know and perceive from something that transcends all our knowledge. When the latter takes place, it is an arbitrary and not a necessary problem of pure reason; for we require, for the complete understanding of what is given in a phenomenon, not the consequences which succeed, but the grounds or principles which precede. In this way, and without the help either of an extended acquaintance with nature, or of a reliable transcendental insight (for these have been wanting in all ages), a conception of the Divine Being was arrived at, which we now bold to be the correct one, not because speculative reason convinces us of its correctness, but because it accords with the moral principles of reason. Weekly Checks [*Footnote; After what has been said of the psychological idea of the ego and its proper employment as a regulative principle of the operations of reason, I need not enter into details regarding the transcendental illusion by which the systematic unity of all the various phenomena of the internal sense is hypostatized. For where upon the appearance of an impression we not only feign another object, but likewise arbitrarily, and of our mere good-will and pleasure give it a particular relation to the impression, this can have but a small effect upon the mind; nor is there any reason, why, upon the return of the same impression, we should be determined to place the same object in the same relation to it. Reason must approach nature with the view, indeed, of receiving information from it, not, however, in the character of a pupil, who listens to all that his master chooses to tell him, but in that of a judge, who compels the witnesses to reply to those questions which he himself thinks fit to propose.