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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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Thus the acting subject, as a causal phenomenon, would continue to preserve a complete connection with nature and natural conditions; and the phenomenon only of the subject (with all its phenomenal causality) would contain certain conditions, which, if we ascend from the empirical to the transcendental object, must necessarily be regarded as intelligible.

 The first object of an idea of this kind is the ego, considered merely as a thinking nature or soul. Since therefore the memory, is known, neither by the order of its complex ideas, nor the nature of its simple ones; it follows, that the difference betwixt it and the imagination lies in its superior force and vivacity. Think about the $1000's you will save in Free Tv for only $45 But here we may observe, that though the intercourse of different states be advantageous, and even sometimes necessary, yet it is nor so necessary nor advantageous as that among individuals, without which it is utterly impossible for human nature ever to subsist. It is impossible to tell what changes and improvements we might make in these sciences were we thoroughly acquainted with the extent and force of human understanding, and could explain the nature of the ideas we employ, and of the operations we perform in our reasonings. We cannot understand, in fact, how a logical principle of unity can of right exist, unless we presuppose a transcendental principle, by which such a systematic unit--as a property of objects themselves--is regarded as necessary a priorI. For with what right can reason, in its logical exercise, require us to regard the variety of forces which nature displays, as in effect a disguised unity, and to deduce them from one fundamental force or power, when she is free to admit that it is just as possible that all forces should be different in kind, and that a systematic unity is not conformable to the design of nature? The ideas of pure reason cannot be, of themselves and in their own nature, dialectical; it is from their misemployment alone that fallacies and illusions arise. 3. There exists, therefore, a sublime and wise cause (or several), which is not merely a blind, all-powerful nature, producing the beings and events which fill the world in unconscious fecundity, but a free and intelligent cause of the world.