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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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Both laws subject the play of change to "a nature of things (as phenomena)," or, which is the same thing, to the unity of the understanding, and through the understanding alone can changes belong to an experience, as the synthetical unity of phenomena.

 Thus, for example, that which is intrinsically impossible, is also impossible in all relations, that is, absolutely impossible. The fancy anticipates the course of things, and surveys the object in that condition, to which it tends, as well as in that, which is regarded as the present. 
In order to this we must first shew the correspondence of passions in men and animals, and afterwards compare the causes, which produce these passions.
 They are the coherence and constancy of our perceptions, which produce the opinion of their continued existence; though these qualities of perceptions have no perceivable connexion with such an existence. To will a new obligation, is to will a new relation of objects; and therefore, if this new relation of objects were form'd by the volition itself, we should in effect will the volition; which is plainly absurd and impossible. I shall not dwell here on the faultiness of this definition, in that it suits only for categorical and not for hypothetical or disjunctive judgements, these latter containing a relation not of conceptions but of judgements themselves-- a blunder from which many evil results have followed.* It is more important for our present purpose to observe, that this definition does not determine in what the said relation consists. By the polemic of pure reason I mean the defence of its propositions made by reason, in opposition to the dogmatical counter-propositions advanced by other parties. Thus, pure reason, which at first seemed to promise us nothing less than the extension of our cognition beyond the limits of experience, is found, when thoroughly examined, to contain nothing but regulative principles, the virtue and function of which is to introduce into our cognition a higher degree of unity than the understanding could of itself.