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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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One might think It were entirely superfluous to prove this, if a late author [William Wollaston, THE RELIGION OF NATURE DELINEATED (London 1722)], who has had the good fortune to obtain some reputation, had not seriously affirmed, that such a falshood is the foundation of all guilt and moral deformity.

 One might think It were entirely superfluous to prove this, if a late author [William Wollaston, THE RELIGION OF NATURE DELINEATED (London 1722)], who has had the good fortune to obtain some reputation, had not seriously affirmed, that such a falshood is the foundation of all guilt and moral deformity. For there is a principle of human nature, which we have frequently taken notice of, that men are mightily addicted to general rules, and that we often carry our maxims beyond those reasons, which first induced us to establish them. Pure reason has, therefore, nothing left but nature in general, and the completeness of conditions in nature in accordance with some principle. 

There is no quality in human nature, which causes more fatal errors in our conduct, than that which leads us to prefer whatever is present to the distant and remote, and makes us desire objects more according to their situation than their intrinsic value.

 Protect Yourself Today! But we go farther, and maintain that it is manifest that these principles of parsimony in fundamental causes, variety in effects, and affinity in phenomena, are in accordance both with reason and nature, and that they are not mere methods or plans devised for the purpose of assisting us in our observation of the external world. 
We have now run over the three fundamental laws of nature, that of the stability of possession, of its transference by consent, and of the performance of promises.
 The purpose of the analogies is therefore to represent to us the unity of nature in the connection of all phenomena under certain exponents, the only business of which is to express the relation of time (in so far as it contains all existence in itself) to the unity of apperception, which can exist in synthesis only according to rules. Most of the works of art are esteemed beautiful, in proportion to their fitness for the use of man, and even many of the productions of nature derive their beauty from that source. We begin by hypostatizing the principle of systematic unity, and by giving an anthropomorphic determination to the conception of a Supreme Intelligence, and then proceed forcibly to impose aims upon nature.