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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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For as the very essence of morality is supposed to consist in an agreement or disagreement to reason, the other circumstances are entirely arbitrary, and can never either bestow on any action the character of virtuous or vicious, or deprive it of that character.

 Hence pure reason hopes to be able to extend its empire in the transcendental sphere with equal success and security, especially when it applies the same method which was attended with such brilliant results in the science of mathematics. For that which of necessity impels us to transcend the limits of experience and of all phenomena is the unconditioned, which reason absolutely requires in things as they are in themselves, in order to complete the series of conditions. Now every series, whose exponent (of the categorical or hypothetical judgement) is given, can be continued; consequently the same procedure of reason conducts us to the ratiocinatio polysyllogistica, which is a series of syllogisms, that can be continued either on the side of the conditions (per prosyllogismos) or of the conditioned (per episyllogismos) to an indefinite extent. This is the reason why pride or humility is not transfused into love or hatred with the same ease, that the latter passions are changed into the former. But such an opinion cannot be justified; and it is sufficient to apply to these reasoners the remark: I understand by idea a necessary conception of reason, to which no corresponding object can be discovered in the world of sense. For it is perfectly permissible to employ, in the presence of reason, the language of a firmly rooted faith, even after we have been obliged to renounce all pretensions to knowledge. Thus all probable reasoning is nothing but a species of sensation. 

This instinct, it is true, arises from past observation and experience; but can any one give the ultimate reason, why past experience and observation produces such an effect, any more than why nature alone shoud produce it? Nature may certainly produce whatever can arise from habit: Nay, habit is nothing but one of the principles of nature, and derives all its force from that origin.