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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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Reason is not to be considered as an indefinitely extended plane, of the bounds of which we have only a general knowledge; it ought rather to be compared to a sphere, the radius of which may be found from the curvature of its surface--that is, the nature of a priori synthetical propositions--and, consequently, its circumference and extent.

 Accordingly, as this cannot change in existence, its quantity in nature can neither be increased nor diminished. 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. If, by the complaint of being unable to perceive the internal nature of things, it is meant that we do not comprehend by the pure understanding what the things which appear to us may be in themselves, it is a silly and unreasonable complaint; for those who talk thus really desire that we should be able to cognize, consequently to intuite, things without senses, and therefore wish that we possessed a faculty of cognition perfectly different from the human faculty, not merely in degree, but even as regards intuition and the mode thereof, so that thus we should not be men, but belong to a class of beings, the possibility of whose existence, much less their nature and constitution, we have no means of cognizing. 
We now proceed to explain the nature of personal identity, which has become so great a question ill philosophy, especially of late years in England, where all the abstruser sciences are studyed with a peculiar ardour and application.
 But, secondly, when in considering past experiments we find them of a contrary nature, this determination, though full and perfect in itself, presents us with no steady object, but offers us a number of disagreeing images in a certain order and proportion. These latter perceptions are all so clear and evident, that they admit of no controversy; though many of our ideas are so obscure, that it is almost impossible even for the mind, which forms them, to tell exactly their nature and composition. The desire and aversion constitute the very nature of love and hatred.