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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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As, during these labours, I have advanced pretty far in years this month I reach my sixty-fourth year--it will be necessary for me to economize time, if I am to carry out my plan of elaborating the metaphysics of nature as well as of morals, in confirmation of the correctness of the principles established in this Critique of Pure Reason, both speculative and practical; and I must, therefore, leave the task of clearing up the obscurities of the present work--inevitable, perhaps, at the outset--as well as, the defence of the whole, to those deserving men, who have made my system their own.

 Nor would this silence be an effect only of their respect, but also of their prudence; since it is certain, that in the vast variety of circumstances, which occur in all governments, an exercise of power, in so great a magistrate, may at one time be beneficial to the public, which at another time would be pernicious and tyrannical. Without the permanent, then, no relation in time is possible. The relation remains, even though no time has elapsed. The natural obligation to justice, viz, interest, has been fully explained; but as to the moral obligation, or the sentiment of right and wrong, it will first be requisite to examine the natural virtues, before we can give a full and satisfactory account of it. Thus it appears, that sympathy is a very powerful principle in human nature, that it has a great influence on our taste of beauty, and that it produces our sentiment of morals in all the artificial virtues. 
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 If we add the condition to the conception, and say, "All things, as phenomena, that is, objects of sensuous intuition, are in time," then the proposition has its sound objective validity and universality a priorI. What we have now set forth teaches, therefore, the empirical reality of time; that is, its objective validity in reference to all objects which can ever be presented to our senses. All these sentiments again are mixed and varyed in a thousand different ways; and form a strong presumption, that none of them have any solidity or evidence, and that the supposition of an efficacy in any of the known qualities of matter is entirely without foundation. Neither is it the willing of that action, which we promise to perform: For a promise always regards some future time, and the will has an influence only on present actions. Here, therefore, moral philosophy is in the same condition as natural, with regard to astronomy before the time of COPERNICUS.