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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.

For they originate in the nature of reason itself, and it is impossible that this supreme tribunal for all the rights and claims of speculation should be itself undeserving of confidence and promotive of error.

The first is, that the objects of geometry, those surfaces, lines and points, whose proportions and positions it examines, are mere ideas in the mind; I and not only never did, but never can exist in nature.

As, during these labours, I have advanced pretty far in years this month I reach my sixty-fourth year--it will be necessary for me to economize time, if I am to carry out my plan of elaborating the metaphysics of nature as well as of morals, in confirmation of the correctness of the principles established in this Critique of Pure Reason, both speculative and practical; and I must, therefore, leave the task of clearing up the obscurities of the present work--inevitable, perhaps, at the outset--as well as, the defence of the whole, to those deserving men, who have made my system their own.

It is very preposterous, therefore, to imagine, that we can have any idea of property, without fully comprehending the nature of justice, and shewing its origin in the artifice and contrivance of man. That is to say, there must exist an absolute spontaneity of cause, which of itself originates a series of phenomena which proceeds according to natural laws--consequently transcendental freedom, without which even in the course of nature the succession of phenomena on the side of causes is never complete. I would willingly establish it as a general maxim in the science of human nature, that when any impression becomes present to us, it not only transports the mind to such ideas as are related to it, but likewise communicates to them a share of its force and vivacity. But nature may also be opposed to rare and unusual; and in this sense of the word, which is the common one, there may often arise disputes concerning what is natural or unnatural; and one may in general affirm, that we are not possessed of any very precise standard, by which these disputes can be decided. For whence should it be derived? Does it arise from an impression of sensation or of reflection? Point it out distinctly to us, that we may know its nature and qualities. The case is the same with the proposition, "Necessity in nature is not blind," that is, it is conditioned, consequently intelligible necessity (non datur fatum). The small success, which has been met with in all the attempts to fix this power, has at last obliged philosophers to conclude, that the ultimate force and efficacy of nature is perfectly unknown to us, and that it is in vain we search for it in all the known qualities of matter.