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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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For we have merely presupposed a something, of which we have no conception, which we do not know as it is in itself; but, in relation to the systematic disposition of the universe, which we must presuppose in all our observation of nature, we have cogitated this unknown being in analogy with an intelligent existence (an empirical conception), that is to say, we have endowed it with those attributes, which, judging from the nature of our own reason, may contain the ground of such a systematic unity.

 The different phenomenal manifestations of the same substance appear at first view to be so very dissimilar that we are inclined to assume the existence of just as many different powers as there are different effects--as, in the case of the human mind, we have feeling, consciousness, imagination, memory, wit, analysis, pleasure, desire and so on. If sometimes we ascribe a continued existence to objects, which are perfectly new to us, and of whose constancy and coherence we have no experience, it is because the manner, in which they present themselves to our senses, resembles that of constant and coherent objects; and this resemblance is a source of reasoning and analogy, and leads us to attribute the same qualities to similar objects. Thus not only does teleology, which ought to aid in the completion of unity in accordance with general laws, operate to the destruction of its influence, but it hinders reason from attaining its proper aim, that is, the proof, upon natural grounds, of the existence of a supreme intelligent cause. It is certainly allowable to admit the existence of an all-sufficient being--a cause of all possible effects--for the purpose of enabling reason to introduce unity into its mode and grounds of explanation with regard to phenomena. The purpose of the analogies is therefore to represent to us the unity of nature in the connection of all phenomena under certain exponents, the only business of which is to express the relation of time (in so far as it contains all existence in itself) to the unity of apperception, which can exist in synthesis only according to rules. It is, in fact, the same as the empirical consciousness of my existence, which can only be determined in relation to something, which, while connected with my existence, is external to me. Why we attribute a continued existence to objects, even when they are not present to the senses; and why we suppose them to have an existence DISTINCT from the mind and perception. 
In the application of the pure conceptions of the understanding to possible experience, the employment of their synthesis is either mathematical or dynamical, for it is directed partly on the intuition alone, partly on the existence of a phenomenon.