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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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Here, as well as in the case of the other cosmological problems, the ground of the regulative principle of reason is the proposition that in our empirical regress no experience of an absolute limit, and consequently no experience of a condition, which is itself absolutely unconditioned, is discoverable.

 For this I pretend not to give any reason; but consider such a peculiar direction of the thought as an original quality. I shall content myself with casting a cursory glance, from a purely transcendental point of view--that of the nature of pure reason--on the labours of philosophers up to the present time. When reason employs conceptions alone, only one proof of its thesis is possible, if any. Those, therefore, who make use of the words property, or right, or obligation, before they have explained the origin of justice, or even make use of them in that explication, are guilty of a very gross fallacy, and can never reason upon any solid foundation. Thus the consideration of this object of the internal sense is kept pure, and unmixed with heterogeneous elements; while the investigation of reason aims at reducing all the grounds of explanation employed in this sphere of knowledge to a single principle. Thus the physico-theological, failing in its undertaking, recurs in its embarrassment to the cosmological argument; and, as this is merely the ontological argument in disguise, it executes its design solely by the aid of pure reason, although it at first professed to have no connection with this faculty and to base its entire procedure upon experience alone. 

For of the former alone does she stand in need, in order to preposit the whole series of conditions, and thus present them to the understanding a priorI. But if we once have a completely (and unconditionally) given condition, there is no further necessity, in proceeding with the series, for a conception of reason; for the understanding takes of itself every step downward, from the condition to the conditioned.

 It will be easy to conceive, that, as these circumstances may be conjoined and opposed in all the different ways, and according to all the different degrees, which can be imagined, there will result many cases, where the reasons on both sides are so equally balanced, that it is impossible for us to give any satisfactory decision. For this reason transcendental propositions cannot be framed by means of the construction of conceptions; they are a priori, and based entirely on conceptions themselves.