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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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If we were not distrustful even of the clearest abstract theorems, if we were not allured by specious and inviting prospects to escape from the constraining power of their evidence, we might spare ourselves the laborious examination of all the dialectical arguments which a transcendent reason adduces in support of its pretensions; for we should know with the most complete certainty that, however honest such professions might be, they are null and valueless, because they relate to a kind of knowledge to which no man can by any possibility attain.

 To understand this we must consider, that custom, to which I attribute all belief and reasoning, may operate upon the mind in invigorating an idea after two several ways. 
As regards the form, there are two indispensable conditions, which any one who undertakes so difficult a task as that of a critique of pure reason, is bound to fulfil.
 We have no right to decline the solution of such problems, on the ground that the solution can be discovered only from the nature of things, and under pretence of the limitation of human faculties, for reason is the sole creator of all these ideas, and is therefore bound either to establish their validity or to expose their illusory nature. This LEGTITMATE HOME-BASED INCOME OPPORTUNITY can put you back in Control of your Time, Your Finances, and your life! Respecting these sciences, as they do certainly exist, it may with propriety be asked, how they are possible?--for that they must be possible is shown by the fact of their really existing.* But as to metaphysics, the miserable progress it has hitherto made, and the fact that of no one system yet brought forward, far as regards its true aim, can it be said that this science really exists, leaves any one at liberty to doubt with reason the very possibility of its existence. This happens from the fact that, for a given conditioned, reason demands absolute totality on the side of the conditions (to which the understanding submits all phenomena), and thus makes of the category a transcendental idea. The conception of such a being is the conception of God in its transcendental sense, and thus the ideal of pure reason is the object-matter of a transcendental theology. For only two cases are possible; either, the counter-statement is nothing but the enouncement of the inconsistency of the opposite opinion with the subjective conditions of reason, which does not affect the real case (for example, we cannot comprehend the unconditioned necessity of the existence of a being, and hence every speculative proof of the existence of such a being must be opposed on subjective grounds, while the possibility of this being in itself cannot with justice be denied); or, both propositions, being dialectical in their nature, are based upon an impossible conception. Thirdly, as regards the categories of a real relation between phenomena, the category of substance and its accidents is not suitable for the formation of a transcendental idea; that is to say, reason has no ground, in regard to it, to proceed regressively with conditions.