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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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Now that which, as representation, can antecede every exercise of thought (of an object), is intuition; and when it contains nothing but relations, it is the form of the intuition, which, as it presents us with no representation, except in so far as something is placed in the mind, can be nothing else than the mode in which the mind is affected by its own activity, to wit--its presenting to itself representations, consequently the mode in which the mind is affected by itself; that is, it can be nothing but an internal sense in respect to its form.

 The moral obligation is founded on the natural, and therefore must cease where that ceases; especially where the subject is such as makes us foresee very many occasions wherein the natural obligation may cease, and causes us to form a kind of general rule for the regulation of our conduct in such occurrences. So long as the object of our rational conceptions is the totality of conditions in the world of phenomena, and the satisfaction, from this source, of the requirements of reason, so long are our ideas transcendental and cosmological. For the substitution of the logical possibility of the conception--the condition of which is that it be not self-contradictory, for the transcendental possibility of things--the condition of which is that there be an object corresponding to the conception, is a trick which can only deceive the inexperienced.* This conception of a sum-total of reality is the conception of a thing in itself, regarded as completely determined; and the conception of an ens realissimum is the conception of an individual being, inasmuch as it is determined by that predicate of all possible contradictory predicates, which indicates and belongs to being. 4 The absolute Completeness of the DEPENDENCE of the EXISTENCE of what is changeable in a phenomenon. It may perhaps be esteemed an endless task to enumerate all those qualities, which make objects admit of comparison, and by which the ideas of philosophical relation are produced. It is based upon the spurious transcendental law of causality, that everything which is contingent has a cause, which, if itself contingent, must also have a cause; and so on, till the series of subordinated causes must end with an absolutely necessary cause, without which it would not possess completeness.]