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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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Hence we naturally desire what is forbid, and take a pleasure in performing actions, merely because they are unlawful.

 
This part of logic may, therefore, be called analytic, and is at least the negative test of truth, because all cognitions must first of an be estimated and tried according to these laws before we proceed to investigate them in respect of their content, in order to discover whether they contain positive truth in regard to their object.
 
For all hoping has happiness for its object and stands in precisely the same relation to the practical and the law of morality as knowing to the theoretical cognition of things and the law of nature.
 And to convince us the more fully of this truth, we may here stop a moment, and from a review of the preceding reasonings may draw some new arguments, to prove that those laws, however necessary, are entirely artificial, and of human invention; and consequently that justice is an artificial, and not a natural virtue. 
  • It sounds to good to be true, I know.
 to derive its obligation from those laws of nature, and, in particular, from that concerning the performance of promises. In elective monarchies the right of succession has no place by the laws and settled custom; and yet its influence is so natural, that it is impossible entirely to exclude it from the imagination, and render the subjects indifferent to the son of their deceased monarch. The present king of France makes Hugh Capet a more lawful prince than Cromwell; as the established liberty of the Dutch is no inconsiderable apology for their obstinate resistance to Philip the second. 
If, then, the question is asked, in relation to transcendental theology,* first, whether there is anything distinct from the world, which contains the ground of cosmical order and connection according to general laws?
 No faculty of the mind can conduct us from the conception of a thing to the existence of something else; and hence he believed he could infer that, without experience, we possess no source from which we can augment a conception, and no ground sufficient to justify us in framing a judgement that is to extend our cognition a priorI. That the light of the sun, which shines upon a piece of wax, at the same time melts it, while it hardens clay, no power of the understanding could infer from the conceptions which we previously possessed of these substances; much less is there any a priori law that could conduct us to such a conclusion, which experience alone can certify.