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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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After this chain of reasoning and explication of my principles, I am now prepared to answer all the objections that have been offered, whether derived from metaphysics or mechanics.

 Transcendental reason, therefore, presents us with no other criterion than that of an attempt to reconcile such assertions, and for this purpose to permit a free and unrestrained conflict between them. Our subject is transcendental dialectic, which must contain, completely a priori, the origin of certain cognitions drawn from pure reason, and the origin of certain deduced conceptions, the object of which cannot be given empirically and which therefore lie beyond the sphere of the faculty of understanding. Reason, when employed in the field of experience, does not stand in need of criticism, because its principles are subjected to the continual test of empirical observations. Thus not only does teleology, which ought to aid in the completion of unity in accordance with general laws, operate to the destruction of its influence, but it hinders reason from attaining its proper aim, that is, the proof, upon natural grounds, of the existence of a supreme intelligent cause. I shall only infer from these practices, and this reasoning, that the effect of resemblance in inlivening the idea is very common; and as in every case a resemblance and a present impression must concur, we are abundantly supplyed with experiments to prove the reality of the foregoing principle. The critique of pure reason may be regarded as the highest tribunal for all speculative disputes; for it is not involved in these disputes, which have an immediate relation to certain objects and not to the laws of the mind, but is instituted for the purpose of determining the rights and limits of reason. VI. The Universal Problem of Pure Reason. Our Willow Flower Herb comes from Germany. Another advantage of this philosophical system is its similarity to the vulgar one; by which means we can humour our reason for a moment, when it becomes troublesome and sollicitous; and yet upon its least negligence or inattention, can easily return to our vulgar and natural notions.