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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 steps of this ladder, as they appear in experience, are too far apart from each other, and the so-called petty differences between different kinds of animals are in nature commonly so wide separations that no confidence can be placed in such views (particularly when we reflect on the great variety of things, and the ease with which we can discover resemblances), and no faith in the laws which are said to express the aims and purposes of nature.

 For if the categories were inadequate to this task, it would not be evident to us why everything that is presented to our senses must be subject to those laws which have an a priori origin in the understanding itself. The property of rivers, by the laws of most nations, and by the natural turn of our thought, Is attributed to the proprietors of their banks, excepting such vast rivers as the Rhine or the Danube, which seem too large to the imagination to follow as an accession the property of the neighbouring fields. I am warranted in assuming this, not only by the arguments of the most enlightened moralists, but by the moral judgement of every man who will make the attempt to form a distinct conception of such a law. PSTC utilizes CISCO and ERICSSON equipment over its network facilities and through leasedaccess to national providers. But the empirical truth of phenomena in space and time is guaranteed beyond the possibility of doubt, and sufficiently distinguished from the illusion of dreams or fancy--although both have a proper and thorough connection in an experience according to empirical laws. It is only the principles of reason which can give to concordant phenomena the validity of laws, and it is only when experiment is directed by these rational principles that it can have any real utility. The same is the case with the so-called law discovered by Leibnitz, and supported with remarkable ability by Bonnet--the law of the continuous gradation of created beings, which is nothing more than an inference from the principle of affinity; for observation and study of the order of nature could never present it to the mind as an objective truth. It is quite possible that someone may propose a species of preformation-system of pure reason--a middle way between the two--to wit, that the categories are neither innate and first a priori principles of cognition, nor derived from experience, but are merely subjective aptitudes for thought implanted in us contemporaneously with our existence, which were so ordered and disposed by our Creator, that their exercise perfectly harmonizes with the laws of nature which regulate experience. But if practical reason has reached this elevation, and has attained to the conception of a sole Primal Being as the supreme good, it must not, therefore, imagine that it has transcended the empirical conditions of its application, and risen to the immediate cognition of new objects; it must not presume to start from the conception which it has gained, and to deduce from it the moral laws themselves. 
This is that an event cannot be determined in time, and consequently cannot form a part of experience, unless it stands under this dynamical law.