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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.

The frequent repetition of any idea infixes it in the imagination; but coued never possibly of itself produce belief, if that act of the mind was, by the original constitution of our natures, annexed only to a reasoning and comparison of ideas.

But the use of the faculty of reason in this rational mode of regarding nature is either physical or hyperphysical, or, more properly speaking, immanent or transcendent. But, as the whole aim of this regulative principle was the discovery of a necessary and systematic unity in nature, we have, in so far as we attain this, to attribute our success to the idea of a Supreme Being; while, at the same time, we cannot, without involving ourselves in contradictions, overlook the general laws of nature, as it was in reference to them alone that this idea was employed. And these improvements are the more to be hoped for in natural religion, as it is not content with instructing us in the nature of superior powers, but carries its views farther, to their disposition towards us, and our duties towards them; and consequently we ourselves are not only the beings, that reason, but also one of the objects, concerning which we reason. For the regulative law of systematic unity requires us to study nature on the supposition that systematic and final unity in infinitum is everywhere discoverable, even in the highest diversity. Yes, I know what you are thinking. As to the obligations which the male sex lie under, with regard to chastity, we may observe, that according to the general notions of the world, they bear nearly the same proportion to the obligations of women, as the obligations of the law of nations do to those of the law of nature. For although we may convict an anatomist of an error, when he connects the limb of some animal with a certain purpose, it is quite impossible to prove in a single case that any arrangement of nature, be it what it may, is entirely without aim or design. But man, to whom nature reveals herself only through sense, cognizes himself not only by his senses, but also through pure apperception; and this in actions and internal determinations, which he cannot regard as sensuous impressions. The question, therefore, concerning the wickedness or goodness of human nature, enters not in the least into that other question concerning the origin of society; nor is there any thing to be considered but the degrees of men's sagacity or folly.

For nature is properly the only object presented to us, in regard to which reason requires regulative principles.