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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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Thus the transcendental and only determinate conception of God, which is presented to us by speculative reason, is in the strictest sense deistic.

 The proposition, God is omnipotent, contains two conceptions, which have a certain object or content; the word is, is no additional predicate--it merely indicates the relation of the predicate to the subject. So far, then, as practical reason has the right to conduct us, we shall not look upon actions as binding on us, because they are the commands of God, but we shall regard them as divine commands, because we are internally bound by them. Moreover, since the result of my attempts so frequently confirms the utility of this assumption, and since nothing decisive can be adduced against it, it follows that it would be saying far too little to term my judgement, in this case, a mere opinion, and that, even in this theoretical connection, I may assert that I firmly believe in God. Typically, phero-mone colognes / body oils contain a mixture of animal or insect phero-mones. This is great if you want to attract grasshoppers or pigs, but does little to help a man in search of female companionship. The positive value of the critical principles of pure reason in relation to the conception of God and of the simple nature of the soul, admits of a similar exemplification; but on this point I shall not dwell. 

No, my conviction is not logical, but moral certainty; and since it rests on subjective grounds (of the moral sentiment), I must not even say; It is morally certain that there is a God, etc., but; I am morally certain, that is, my belief in God and in another world is so interwoven with my moral nature that I am under as little apprehension of having the former torn from me as of losing the latter.

 For he cannot pretend to any certainty of the non-existence of God and of a future life, unless- since it could only be proved by mere reason, and therefore apodeictically--he is prepared to establish the impossibility of both, which certainly no reasonable man would undertake to do. IV. In natural theology, where we think of an object--God--which never can be an object of intuition to us, and even to himself can never be an object of sensuous intuition, we carefully avoid attributing to his intuition the conditions of space and time--and intuition all his cognition must be, and not thought, which always includes limitation.