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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 the law of reason which requires us to seek for this unity is a necessary law, inasmuch as without it we should not possess a faculty of reason, nor without reason a consistent and self-accordant mode of employing the understanding, nor, in the absence of this, any proper and sufficient criterion of empirical truth.

 
If we prefer examples, which are real, to such as are feigned, we may consider the following one, which is to be met with In almost every writer, that has treated of the laws of nature.
 
But the form of every change, the condition under which alone it can take place as the coming into existence of another state (be the content of the change, that is, the state which is changed, what it may), and consequently the succession of the states themselves can very well be considered a priori, in relation to the law of causality and the conditions of time.*
 As regards the continuance of the existence of the whole race, we need have no difficulties, for accident in single cases is subject to general laws; but, in the case of each individual, it would seem as if we could hardly expect so wonderful an effect from causes so insignificant. High School Diploma $1,100,000 These philosophers, therefore, quickly observe, that society is as antient as the human species, and those three fundamental laws of nature as antient as society: So that taking advantage of the antiquity, and obscure origin of these laws, they first deny them to be artificial and voluntary inventions of men, and then seek to ingraft on them those other duties, which are more plainly artificial. The whole scheme, however, of law and justice is advantageous to the society; and it was with a view to this advantage, that men, by their voluntary conventions, established it. So far, therefore, our civil duties are connected with our natural, that the former are invented chiefly for the sake of the latter; and that the principal object of government is to constrain men to observe the laws of nature. Our knowledge of the existence of things reaches as far as our perceptions, and what may be inferred from them according to empirical laws, extend. Leibnitz termed the world, when viewed in relation to the rational beings which it contains, and the moral relations in which they stand to each other, under the government of the Supreme Good, the kingdom of Grace, and distinguished it from the kingdom of Nature, in which these rational beings live, under moral laws, indeed, but expect no other consequences from their actions than such as follow according to the course of nature in the world of sense.