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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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It is not, however, a constitutive principle, determining an object to which it directly relates; it is merely a regulative principle or maxim, advancing and strengthening the empirical exercise of reason, by the opening up of new paths of which the understanding is ignorant, while it never conflicts with the laws of its exercise in the sphere of experience.

 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. In this view, the theoretical employment of reason is that by which I cognize a priori (as necessary) that something is, while the practical is that by which I cognize a priori what ought to happen. 

And just in this transcendental or supersensible sphere, where experience affords us neither instruction nor guidance, lie the investigations of reason, which, on account of their importance, we consider far preferable to, and as having a far more elevated aim than, all that the understanding can achieve within the sphere of sensuous phenomena.

 [*Footnote; After what has been said of the psychological idea of the ego and its proper employment as a regulative principle of the operations of reason, I need not enter into details regarding the transcendental illusion by which the systematic unity of all the various phenomena of the internal sense is hypostatized. I have already shewn, that the relation of cause and effect can never afford us any just conclusion from the existence or qualities of our perceptions to the existence of external continued objects: And I shall farther add, that even though they coued afford such a conclusion, we should never have any reason to infer, that our objects resemble our perceptions. This transcendental dialectic does not favour scepticism, although it presents us with a triumphant demonstration of the advantages of the sceptical method, the great utility of which is apparent in the antinomy, where the arguments of reason were allowed to confront each other in undiminished force. But whatever foundation there may be for a controversy concerning the things themselves, it may be pretended, that the very dispute is decisive concerning the idea, and that it is impossible men coued so long reason about a vacuum, and either refute or defend it, without having a notion of what they refuted or defended. According to the idea of reason, the whole past time, as the condition of the given moment, is necessarily cogitated as given. Sister uses game to teach brother about masturbation. Those who affirm that virtue is nothing but a conformity to reason; that there are eternal fitnesses and unfitnesses of things, which are the same to every rational being that considers them; that the immutable measures of right and wrong impose an obligation, not only on human creatures, but also on the Deity himself: All these systems concur in the opinion, that morality, like truth, is discerned merely by ideas, and by their juxta-position and comparison.