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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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This kind of logic would also examine the origin of our cognitions of objects, so far as that origin cannot be ascribed to the objects themselves; while, on the contrary, general logic has nothing to do with the origin of our cognitions, but contemplates our representations, be they given primitively a priori in ourselves, or be they only of empirical origin, solely according to the laws which the understanding observes in employing them in the process of thought, in relation to each other.

 When men have found by experience, that it is impossible to subsist without society, and that it is impossible to maintain society, while they give free course to their appetites; so urgent an interest quickly restrains their actions, and imposes an obligation to observe those rules, which we call the laws of justice. Yes, you may do so; but at the same time you must regard it as indifferent, whether it is asserted that divine wisdom has disposed all things in conformity with his highest aims, or that the idea of supreme wisdom is a regulative principle in the investigation of nature, and at the same time a principle of the systematic unity of nature according to general laws, even in those cases where we are unable to discover that unity. Man is a phenomenon of the sensuous world and, at the same time, therefore, a natural cause, the causality of which must be regulated by empirical laws. From the inability of reason to establish this principle as a necessary law for the acquisition of all experience, he inferred the nullity of all the attempts of reason to pass the region of the empirical. 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. In relation, however, to the principle, whereby reason sets bounds to a freedom which is in itself without law, and consequently when we attend merely to their form, they may be considered as pure conceptions of reason. For accidental observations, made according to no preconceived plan, cannot be united under a necessary law. The practical law based on the motive of happiness I term a pragmatical law (or prudential rule); but that law, assuming such to exist, which has no other motive than the worthiness of being happy, I term a moral or ethical law. An exciting new era is about to unfold on the Internet.