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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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Thus, if we estimate a singular judgement (judicium singulare) not merely according to its intrinsic validity as a judgement, but also as a cognition generally, according to its quantity in comparison with that of other cognitions, it is then entirely different from a general judgement (judicium commune), and in a complete table of the momenta of thought deserves a separate place--though, indeed, this would not be necessary in a logic limited merely to the consideration of the use of judgements in reference to each other.

 The so-called proof of the simple nature of the soul from the unity of apperception, is a very plausible one. The doctrine of sensibility is also the doctrine of noumena in the negative sense, that is, of things which the understanding is obliged to cogitate apart from any relation to our mode of intuition, consequently not as mere phenomena, but as things in themselves. 
In the case of sensuous objects, this is attained by their connection according to empirical laws with some one of my perceptions; but there is no means of cognizing the existence of objects of pure thought, because it must be cognized completely a priorI. But all our knowledge of existence (be it immediately by perception, or by inferences connecting some object with a perception) belongs entirely to the sphere of experience--which is in perfect unity with itself; and although an existence out of this sphere cannot be absolutely declared to be impossible, it is a hypothesis the truth of which we have no means of ascertaining.
 Philosophers deny our resembling perceptions to be identically the same, and uninterrupted; and yet have so great a propensity to believe them such, that they arbitrarily invent a new set of perceptions, to which they attribute these qualities. Whatever esteem a man may have for any quality, abstractedly considered; when he is conscious he is not possest of it; the opinions of the whole world will give him little pleasure in that particular, and that because they never will be able to draw his own opinion after them. Now, as the world is an absolute whole, out of and beyond which no object of intuition, and consequently no correlate to which can be discovered, this relation of the world to a void space is merely a relation to no object. The gradation, therefore, from probabilities to proofs is in many cases insensible; and the difference betwixt these kinds of evidence is more easily perceived in the remote degrees, than in the near and contiguous. II. Of Pure Reason as the Seat of Transcendental Illusory Appearance. Thus an application of the category to phenomena becomes possible, by means of the transcendental determination of time, which, as the schema of the conceptions of the understanding, mediates the subsumption of the latter under the former.