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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.

But if I investigate more closely the relation of given cognitions in every judgement, and distinguish it, as belonging to the understanding, from the relation which is produced according to laws of the reproductive imagination (which has only subjective validity), I find that judgement is nothing but the mode of bringing given cognitions under the objective unit of apperception.

But if we examine all the questions, that come before any tribunal of justice, we shall find, that, considering each case apart, it would as often be an instance of humanity to decide contrary to the laws of justice as conformable them. In the latter case, indeed, the conception of a cause so plainly involves the conception of a necessity of connection with an effect, and of a strict universality of the law, that the very notion of a cause would entirely disappear, were we to derive it, like Hume, from a frequent association of what happens with that which precedes; and the habit thence originating of connecting representations--the necessity inherent in the judgement being therefore merely subjective. Hence the notion of fundamental laws; which are supposed to be inalterable by the will of the sovereign: And of this nature the Salic law is understood to be in France. They learned that reason only perceives that which it produces after its own design; that it must not be content to follow, as it were, in the leading-strings of nature, but must proceed in advance with principles of judgement according to unvarying laws, and compel nature to reply its questions. Were men, therefore, to take the liberty of acting with regard to the laws of society, as they do in every other affair, they would conduct themselves, on most occasions, by particular judgments, and would take into consideration the characters and circumstances of the persons, as well as the general nature of the question. The above judgement is complete evidence that we are accustomed to think that reason is not affected by sensuous conditions, that in it no change takes place--although its phenomena, in other words, the mode in which it appears in its effects, are subject to change--that in it no preceding state determines the following, and, consequently, that it does not form a member of the series of sensuous conditions which necessitate phenomena according to natural laws.

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. Now this, according to the laws of sensibility, and consequently in the case of objects of sense, is utterly impossible.