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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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The idea of a moral world has, therefore, objective reality, not as referring to an object of intelligible intuition--for of such an object we can form no conception whatever--but to the world of sense--conceived, however, as an object of pure reason in its practical use--and to a corpus mysticum of rational beings in it, in so far as the liberum arbitrium of the individual is placed, under and by virtue of moral laws, in complete systematic unity both with itself and with the freedom of all others.

 Besides, they often weaken the power of our understanding to apprehend rules or laws in their universality, independently of particular circumstances of experience; and hence, accustom us to employ them more as formulae than as principles. Particular laws, inasmuch as they concern empirically determined phenomena, cannot be entirely deduced from pure laws, although they all stand under them. Tax F-R-E-E 
  • And as the same individual republic may not only change its members, but also its laws and constitutions; in like manner the same person may vary his character and disposition, as well as his impressions and ideas, without losing his identity.
 Thus, the law of succession of time is in all instances the only empirical criterion of effect in relation to the causality of the antecedent cause. To this highest standpoint I am conducted by the law of homogeneity, as to all lower and more variously-determined conceptions by the law of specification. And we may farther observe, that in such mixed governments, the cases, wherein resistance is lawful, must occur much oftener, and greater indulgence be given to the subjects to defend themselves by force of arms, than in arbitrary governments. I know also, to a certainty, that no one can be acquainted with any other conditions which conduct to the same unity of ends under the moral law. If at the foundation of our pure rational cognition of thinking beings there lay more than the mere Cogito--if we could likewise call in aid observations on the play of our thoughts, and the thence derived natural laws of the thinking self, there would arise an empirical psychology which would be a kind of physiology of the internal sense and might possibly be capable of explaining the phenomena of that sense.