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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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Here is a second error; nor is there any third one, which can ever possibly enter into our reasonings concerning actions.

 
What modi of the pure conceptions of reason these transcendental ideas are will be fully exposed in the following chapter.
 Accordingly, in the expectation that there may perhaps be conceptions which relate a priori to objects, not as pure or sensuous intuitions, but merely as acts of pure thought (which are therefore conceptions, but neither of empirical nor aesthetical origin)--in this expectation, I say, we form to ourselves, by anticipation, the idea of a science of pure understanding and rational cognition, by means of which we may cogitate objects entirely a priorI. A science of this kind, which should determine the origin, the extent, and the objective validity of such cognitions, must be called transcendental logic, because it has not, like general logic, to do with the laws of understanding and reason in relation to empirical as well as pure rational cognitions without distinction, but concerns itself with these only in an a priori relation to objects. 
  • Before concluding this fourth section, and at the same time the system of all principles of the pure understanding, it seems proper to mention the reasons which induced me to term the principles of modality postulates.
 Of this our very feeling convinces us; and beyond our feeling, it is here in vain to reason or dispute. 

Thus there is a direct and total opposition betwixt our reason and our senses; or more properly speaking, betwixt those conclusions we form from cause and effect, and those that persuade us of the continued and independent existence of body.

 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. According to the idea of reason, the whole past time, as the condition of the given moment, is necessarily cogitated as given. 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.