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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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We cannot, I say, overlook the general laws of nature, and regard this conformity to aims observable in nature as contingent or hyperphysical in its origin; inasmuch as there is no ground which can justify us in the admission of a being with such properties distinct from and above nature.

 But should the king, by his unjust practices, or his attempts for a tyrannical and despotic power, justly forfeit his legal, it then not only becomes morally lawful and suitable to the nature of political society to dethrone him; but what is more, we are apt likewise to think, that the remaining members of the constitution acquire a right of excluding his next heir, and of chusing whom they please for his successor. This is to reverse the order of nature, and make that secondary, which is really primary, To every operation there is a power proportioned; and this power must be placed on the body, that operates. In both cases the metaphysical arguments for the immortality of the soul are equally inconclusive: and in both cases the moral arguments and those derived from the analogy of nature are equally strong and convincing. For it cannot be alleged that, instead of the laws of nature, laws of freedom may be introduced into the causality of the course of nature. Some of these qualities produce satisfaction in others by particular original principles of human nature, which cannot be accounted for: Others may be resolved into principles, which are more general. But does it follow, that I must strive against the current of nature, which leads me to indolence and pleasure; that I must seclude myself, in some measure, from the commerce and society of men, which is so agreeable; and that I must torture my brains with subtilities and sophistries, at the very time that I cannot satisfy myself concerning the reasonableness of so painful an application, nor have any tolerable prospect of arriving by its means at truth and certainty. 
The first merely banishes the simple from the intuition of the composite; while the second drives it entirely out of nature.
 Reason must approach nature with the view, indeed, of receiving information from it, not, however, in the character of a pupil, who listens to all that his master chooses to tell him, but in that of a judge, who compels the witnesses to reply to those questions which he himself thinks fit to propose.