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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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This pleasure, as it arises from the utility, not the form of the objects, can be no other than a sympathy with the inhabitants, for whose security all this art is employed; though it is possible, that this person, as a stranger or an enemy, may in his heart have no kindness for them, or may even entertain a hatred against them.

 If he cannot; he here runs in a circle, and gives a synonimous term instead of a definition. We must, therefore, proceed like those, who being in search of any thing, that lies concealed from them, and not finding it in the place they expected, beat about all the neighbouring fields, without any certain view or design, in hopes their good fortune will at last guide them to what they search for. But as experience will sufficiently convince any one, who thinks it worth while to try, that though he can find no error in the foregoing arguments, yet he still continues to believe, and think, and reason as usual, he may safely conclude, that his reasoning and belief is some sensation or peculiar manner of conception, which it is impossible for mere ideas and reflections to destroy. Now it is the nature of custom not only to operate with its full force, when objects are presented, that are exactly the, same with those to which we have been accustomed; but also to operate in an inferior degree, when we discover such as are similar; and though the habit loses somewhat of its force by every difference, yet it is seldom entirely destroyed, where any considerable circumstances remain the same. 

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 On the other hand, when we enumerate the good qualities of any person. It is evident a transition of the passions from the one object to the other is here in all reason to be expected; since the relation of ideas is supposed still to continue, and identity of impressions must produce a stronger connexion, than the most perfect resemblance, that can be imagined. I cogitate myself in behalf of a possible experience, at the same time making abstraction of all actual experience; and infer therefrom that I can be conscious of myself apart from experience and its empirical conditions. The uniting principle among our internal perceptions is as unintelligible as that among external objects, and is not known to us any other way than by experience.