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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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Very different is the case with the problem; "How far the regress, which ascends from the given conditioned to the conditions, must extend"; whether I can say; "It is a regress in infinitum," or only "in indefinitum"; and whether, for example, setting out from the human beings at present alive in the world, I may ascend in the series of their ancestors, in infinitum--mr whether all that can be said is, that so far as I have proceeded, I have discovered no empirical ground for considering the series limited, so that I am justified, and indeed, compelled to search for ancestors still further back, although I am not obliged by the idea of reason to presuppose them.

 The third rule for the guidance of pure reason in the conduct of a proof is that all transcendental proofs must never be apagogic or indirect, but always ostensive or direct. It is nothing more than a discipline, which sets impassable limits to speculative reason in this region of thought, to prevent it, on the one hand, from throwing itself into the arms of a soulless materialism, and, on the other, from losing itself in the mazes of a baseless spiritualism. [*Footnote; This ideal of the ens realissimum--although merely a mental representation--is first objectivized, that is, has an objective existence attributed to it, then hypostatized, and finally, by the natural progress of reason to the completion of unity, personified, as we shall show presently. I believe it scarce will be asserted, that the first species of reasoning alone is ever the cause of any action. I am persuaded, that upon examination we shall find more than one half of those opinions, that prevail among mankind, to be owing to education, and that the principles, which are thus implicitely embraced, overballance those, which are owing either to abstract reasoning or experience. The synthesis or conjunction of the manifold in these conceptions relates, we have said, only to the unity of apperception, and is for this reason the ground of the possibility of a priori cognition, in so far as this cognition is dependent on the understanding. Now upon that supposition, it is a false opinion that any of our objects, or perceptions, are identically the same after an interruption; and consequently the opinion of their identity can never arise from reason, but must arise from the imagination. The former alone can we cognize a priori, that is, antecedent to all actual perception; and for this reason such cognition is called pure intuition. These have a peculiar aptitude to produce love in others; but not so great a tendency to excite pride in ourselves: For which reason the view of them, as belonging to another person, produces pure love, with but a small mixture of humility and respect.