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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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The idea of a moral world has, therefore, objective reality, not as referring to an object of intelligible intuition--for of such an object we can form no conception whatever--but to the world of sense--conceived, however, as an object of pure reason in its practical use--and to a corpus mysticum of rational beings in it, in so far as the liberum arbitrium of the individual is placed, under and by virtue of moral laws, in complete systematic unity both with itself and with the freedom of all others.

 SECTION IV. The Discipline of Pure Reason in Relation to Proofs. Fourthly, the conceptions of the possible, the actual, and the necessary do not conduct us to any series--excepting only in so far as the contingent in existence must always be regarded as conditioned, and as indicating, according to a law of the understanding, a condition, under which it is necessary to rise to a higher, till in the totality of the series, reason arrives at unconditioned necessity. If we wish to divide this science from the universal point of view of a science in general, it ought to comprehend, first, a Doctrine of the Elements, and, secondly, a Doctrine of the Method of pure reason. It is this last species of reasoning, I proceed to examine. What do you have to do? And although the result of these conflicts of reason is not what we expected--although we have obtained no positive dogmatical addition to metaphysical science--we have still reaped a great advantage in the correction of our judgements on these subjects of thought. These remarks will have made it evident to the reader that the ideal of the Supreme Being, far from being an enouncement of the existence of a being in itself necessary, is nothing more than a regulative principle of reason, requiring us to regard all connection existing between phenomena as if it had its origin from an all-sufficient necessary cause, and basing upon this the rule of a systematic and necessary unity in the explanation of phenomena. The endless disputes of a dogmatizing reason compel us to look for some mode of arriving at a settled decision by a critical investigation of reason itself; just as Hobbes maintains that the state of nature is a state of injustice and violence, and that we must leave it and submit ourselves to the constraint of law, which indeed limits individual freedom, but only that it may consist with the freedom of others and with the common good of all. Without this reflection I should make a very unsafe use of these conceptions, and construct pretended synthetical propositions which critical reason cannot acknowledge and which are based solely upon a transcendental amphiboly, that is, upon a substitution of an object of pure understanding for a phenomenon.