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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.

I appeal to the most obstinate dogmatist, whether the proof of the continued existence of the soul after death, derived from the simplicity of its substance; of the freedom of the will in opposition to the general mechanism of nature, drawn from the subtle but impotent distinction of subjective and objective practical necessity; or of the existence of God, deduced from the conception of an ens realissimum--the contingency of the changeable, and the necessity of a prime mover, has ever been able to pass beyond the limits of the schools, to penetrate the public mind, or to exercise the slightest influence on its convictions.

Thus the transcendental and only determinate conception of God, which is presented to us by speculative reason, is in the strictest sense deistic. Thus pure reason presents us with the idea of a transcendental doctrine of the soul (psychologia rationalis), of a transcendental science of the world (cosmologia rationalis), and finally of a transcendental doctrine of God (theologia transcendentalis). But when you say, God does not exist, neither omnipotence nor any other predicate is affirmed; they must all disappear with the subject, and in this judgement there cannot exist the least self-contradiction.
Thus the transcendental and only determinate conception of God, which is presented to us by speculative reason, is in the strictest sense deistic.
The conception of such a being is the conception of God in its transcendental sense, and thus the ideal of pure reason is the object-matter of a transcendental theology. These again have a still higher end--the answer to the question, what we ought to do, if the will is free, if there is a God and a future world. Thus the transcendental and only determinate conception of God, which is presented to us by speculative reason, is in the strictest sense deistic. But, as no one ought to be blamed, merely because he does not feel himself justified in maintaining a certain opinion, as if he altogether denied its truth and asserted the opposite, it is more correct--as it is less harsh--to say, the deist believes in a God, the theist in a living God (summa intelligentia). The conception of such a being is the conception of God in its transcendental sense, and thus the ideal of pure reason is the object-matter of a transcendental theology.