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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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Nature is obstinate, and will not quit the field, however strongly attacked by reason; and at the same time reason is so clear in the point, that there is no possibility of disguising her.

 On the other hand, we understand by nature, substantive (materialiter), the sum total of phenomena, in so far as they, by virtue of an internal principle of causality, are connected with each other throughout. But this, taking its rise in moral order as a unity founded on the essence of freedom, and not accidentally instituted by external commands, establishes the teleological view of nature on grounds which must be inseparably connected with the internal possibility of things. Hence the proposition, "Nothing happens by blind chance (in mundo non datur casus)," is an a priori law of nature. In the same way, it is quite natural that, as the systematic unity of nature cannot be established as a principle for the empirical employment of reason, unless it is based upon the idea of an ens realissimum, as the supreme cause, we should regard this idea as a real object, and this object, in its character of supreme condition, as absolutely necessary, and that in this way a regulative should be transformed into a constitutive principle. It is a quality very observable in human nature, that any opposition, which does not entirely discourage and intimidate us, has rather a contrary effect, and inspires us with a more than ordinary grandeur and magnanimity. 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. But we cannot cogitate it as a thing determinable by certain distinct predicates relating to its internal nature, for it has no connection with empirical conceptions; nor are we justified in affirming the existence of any such object. Matter, say they, is in itself entirely unactive, and deprived of any power, by which it may produce, or continue, or communicate motion: But since these effects are evident to our senses, and since the power, that produces them, must be placed somewhere, it must lie in the DEITY, or that divine being, who contains in his nature all excellency and perfection.