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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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But because we are very easily seduced into employing these pure cognitions and principles of the understanding by themselves, and that even beyond the boundaries of experience, which yet is the only source whence we can obtain matter (objects) on which those pure conceptions may be employed--understanding runs the risk of making, by means of empty sophisms, a material and objective use of the mere formal principles of the pure understanding, and of passing judgements on objects without distinction--objects which are not given to us, nay, perhaps cannot be given to us in any way.

 For in that case they apply necessarily and a priori to objects of experience, because only through them can an object of experience be thought. He who would derive from experience the conceptions of virtue, who would make (as many have really done) that, which at best can but serve as an imperfectly illustrative example, a model for or the formation of a perfectly adequate idea on the subject, would in fact transform virtue into a nonentity changeable according to time and circumstance and utterly incapable of being employed as a rule. There exists in the faculty of reason a natural desire to venture beyond the field of experience, to attempt to reach the utmost bounds of all cognition by the help of ideas alone, and not to rest satisfied until it has fulfilled its course and raised the sum of its cognitions into a self-subsistent systematic whole. Experience is a principle, which instructs me in the several conjunctions of objects for the past. For the principle of the former enounces, not that things themselves or substances, but only that which happens or their states--as empirically contingent, have a cause; the assertion that the existence of substance itself is contingent is not justified by experience, it is the assertion of a reason employing its principles in a speculative manner.