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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 if, in relation to this law, I have nothing more than opinion, my judgement is but a play of the imagination, without the least relation to truth. This reasoning is equally solid, when applied to divine laws, so far as the deity is considered as a legislator, and is supposed to inflict punishment and bestow rewards with a design to produce obedience. Now in an intelligible, that is, in the moral world, in the conception of which we make abstraction of all the impediments to morality (sensuous desires), such a system of happiness, connected with and proportioned to morality, may be conceived as necessary, because freedom of volition--partly incited, and partly restrained by moral laws--would be itself the cause of general happiness; and thus rational beings, under the guidance of such principles, would be themselves the authors both of their own enduring welfare and that of others. 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. 

For accidental observations, made according to no preconceived plan, cannot be united under a necessary law.

 The production of systematic unity in all the empirical operations of the understanding is the proper occupation of reason; just as it is the business of the understanding to connect the various content of phenomena by means of conceptions, and subject them to empirical laws. Twas therefore a concern for our own, and the publick interest, which made us establish the laws of justice; and nothing can be more certain, than that it is not any relation of ideas, which gives us this concern, but our impressions and sentiments, without which every thing in nature is perfectly indifferent to us, and can never in the least affect us. Consequently, the merely logical criterion of truth, namely, the accordance of a cognition with the universal and formal laws of understanding and reason, is nothing more than the conditio sine qua non, or negative condition of all truth. It follows that it is only because we subject the sequence of phenomena, and consequently all change, to the law of causality, that experience itself, that is, empirical cognition of phenomena, becomes possible; and consequently, that phenomena themselves, as objects of experience, are possible only by virtue of this law.