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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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In the present case, we find the conditioned in the dynamical series connected with an empirically unconditioned, but non-sensuous condition; and thus satisfaction is done to the understanding on the one hand and to the reason on the other.* While, moreover, the dialectical arguments for unconditioned totality in mere phenomena fall to the ground, both propositions of reason may be shown to be true in their proper signification.

 Now the propositions of pure reason, especially when they transcend the limits of possible experience, do not admit of our making any experiment with their objects, as in natural science. So far, then, as practical reason has the right to conduct us, we shall not look upon actions as binding on us, because they are the commands of God, but we shall regard them as divine commands, because we are internally bound by them. Reason must approach nature with the view, indeed, of receiving information from it, not, however, in the character of a pupil, who listens to all that his master chooses to tell him, but in that of a judge, who compels the witnesses to reply to those questions which he himself thinks fit to propose. There are only three modes of proving the existence of a Deity, on the grounds of speculative reason. 
  • It follows from all these considerations that it is not consonant with the nature of philosophy, especially in the sphere of pure reason, to employ the dogmatical method, and to adorn itself with the titles and insignia of mathematical science.
 A single perception can never produce the idea of a double existence, but by some inference either of the reason or imagination. Transcendental reason, therefore, presents us with no other criterion than that of an attempt to reconcile such assertions, and for this purpose to permit a free and unrestrained conflict between them. But though in this view of things we cannot refuse to condemn the materialists, who conjoin all thought with extension; yet a little reflection will show us equal reason for blaming their antagonists, who conjoin all thought with a simple and indivisible substance. The question of transcendental freedom is purely speculative, and we may therefore set it entirely aside when we come to treat of practical reason.