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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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Since, therefore, this is the ordinary course of human actions, we may conclude, that the laws of justice, being universal and perfectly inflexible, can never be derived from nature, nor be the immediate offspring of any natural motive or inclination.

 Shoot up to 13 feet!  These prejudicial consequences become still more evident, in the case of the dogmatical treatment of our idea of a Supreme Intelligence, and the theological system of nature (physico-theology) which is falsely based upon it. This is noted in the case of liars; who by the frequent repetition of their lies, come at last to believe and remember them, as realities; custom and habit having in this case, as in many others, the same influence on the mind as nature, and infixing the idea with equal force and vigour. The fancy is by its very nature wavering and inconstant; and considers always two objects as more strongly related together, where it finds the passage equally easy both in going and returning, than where the transition is easy only in one of these motions. 
The principle that everything which happens (the empirically contingent) must have a cause, is a principle of the cognition of nature, but not of speculative cognition.
 The systematic connection which reason gives to the empirical employment of the understanding not only advances the extension of that employment, but ensures its correctness, and thus the principle of a systematic unity of this nature is also objective, although only in an indefinite respect (principium vagum). We then see how it does not involve any contradiction to assert, on the one hand, that the will, in the phenomenal sphere--in visible action--is necessarily obedient to the law of nature, and, in so far, not free; and, on the other hand, that, as belonging to a thing in itself, it is not subject to that law, and, accordingly, is free. 
It does not require these ideas for the construction of a science of nature, but, on the contrary, for the purpose of passing beyond the sphere of nature.
 But as this imperfection is inherent in human nature, we know that it must attend men in all their states and conditions; and that these, whom we chuse for rulers, do not immediately become of a superior nature to the rest of mankind, upon account of their superior power and authority.