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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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If I take away from an empirical intuition all thought (by means of the categories), there remains no cognition of any object; for by means of mere intuition nothing is cogitated, and, from the existence of such or such an affection of sensibility in me, it does not follow that this affection or representation has any relation to an object without me.

 But according to common notions a man has no power, where very considerable motives lie betwixt him and the satisfaction of his desires, and determine him to forbear what he wishes to perform. The first is the problematical idealism of Descartes, who admits the undoubted certainty of only one empirical assertion (assertio), to wit, "I am." The second is the dogmatical idealism of Berkeley, who maintains that space, together with all the objects of which it is the inseparable condition, is a thing which is in itself impossible, and that consequently the objects in space are mere products of the imagination. And yet they are not arbitrary fictions of thought. 

Of an opposite which is intrinsically impossible, we may affirm that it is in all respects impossible, and that, consequently, the thing itself, of which this is the opposite, is absolutely necessary; but I cannot reason conversely and say, the opposite of that which is absolutely necessary is intrinsically impossible, that is, that the absolute necessity of things is an internal necessity.

 Hence the first step which we take out of the world of sense obliges us to begin our system of new cognition with the investigation of a necessary being, and to deduce from our conceptions of it all our conceptions of intelligible things. It is not with entire indifference we can survey either a rich man or a poor one, but must feel some faint touches at least, of respect in the former case, and of contempt in the latter. We have, however, shown in its place that community is the proper ground of the possibility of an empirical cognition of coexistence, and that we may therefore properly reason from the latter to the former as its condition.] as long as you're serious! In the moral philosophy of prudence, for example, the sole business of reason is to bring about a union of all the ends, which are aimed at by our inclinations, into one ultimate end--that of happiness--and to show the agreement which should exist among the means of attaining that end.