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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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The essence and composition of external bodies are so obscure, that we must necessarily, in our reasonings, or rather conjectures concerning them, involve ourselves in contradictions and absurdities.

 The embarrassments into which a reason, which postulates the unconditioned, necessarily falls, must, therefore, continue to exist; or the unconditioned must be placed in the sphere of the intelligible. YOU ARE GONNA LOVE THIS!  
But why need we seek for other arguments to prove, that a present impression with a relation or transition of the fancy may inliven any idea, when this very instance of our reasonings from cause and effect will alone suffice to that purpose? It is certain we must have an idea of every matter of fact, which we believe.
 For if an idea (that of a systematic and complete unity, of which I shall presently speak more particularly) lies at the foundation of the most extended empirical employment of reason, and if this idea cannot be adequately represented in concreto, although it is indispensably necessary for the approximation of empirical unity to the highest possible degree--I am not only authorized, but compelled, to realize this idea, that is, to posit a real object corresponding thereto. As regards the order in which we must discuss those arguments, it will be exactly the reverse of that in which reason, in the progress of its development, attains to them--the order in which they are placed above. The object of the ideal of reason--an object existing only in reason itself--is also termed the primal being (ens originarium); as having no existence superior to him, the supreme being (ens summum); and as being the condition of all other beings, which rank under it, the being of all beings (ens entium).