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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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All our knowledge begins with sense, proceeds thence to understanding, and ends with reason, beyond which nothing higher can be discovered in the human mind for elaborating the matter of intuition and subjecting it to the highest unity of thought.

 We may well ask, What causes induce us to believe in the existence of body? but it is in vain to ask, Whether there be body or not? That is a point, which we must take for granted in all our reasonings. Having your own business/being your own boss. The separation, therefore, of the idea of a cause from that of a beginning of existence, is plainly possible for the imagination; and consequently the actual separation of these objects is so far possible, that it implies no contradiction nor absurdity; and is therefore incapable of being refuted by any reasoning from mere ideas; without which it is impossible to demonstrate the necessity of a cause. 

To this I answer: The approbation of moral qualities most certainly is not derived from reason, or any comparison of ideas; but proceeds entirely from a moral taste, and from certain sentiments of pleasure or disgust, which arise upon the contemplation and view of particular qualities or characters.

 
  • 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.
 This is a requirement of reason, which announces its cognition as determined a priori and as necessary, either in itself--and in this case it needs no grounds to rest upon--or, if it is deduced, as a member of a series of grounds, which is itself unconditionally true. For, as he can attempt such a proof solely upon the basis of pure reason, he is bound to prove that a Supreme Being, and a thinking subject in the character of a pure intelligence, are impossible. Since morals, therefore, have an influence on the actions and affections, it follows, that they cannot be derived from reason; and that because reason alone, as we have already proved, can never have any such influence. But to show reasons for this peculiar character of our understandings, that it produces unity of apperception a priori only by means of categories, and a certain kind and number thereof, is as impossible as to explain why we are endowed with precisely so many functions of judgement and no more, or why time and space are the only forms of our intuition.