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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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The legislation of human reason, or philosophy, has two objects- nature and freedom--and thus contains not only the laws of nature, but also those of ethics, at first in two separate systems, which, finally, merge into one grand philosophical system of cognition.

  But to pass from the passions of love and hatred, and from their mixtures and compositions, as they appear m man, to the same affections, as they display themselves in brutes; we may observe, not only that love and hatred are common to the whole sensitive creation, but likewise that their causes, as above-explained, are of so simple a nature, that they may easily be supposed to operate on mere animals. All that we do, and ought to do, is to follow out the physico-mechanical connection in nature according to general laws, with the hope of discovering, sooner or later, the teleological connection also. An idea is by its very nature weaker and fainter than an impression; but being in every other respect the same, cannot imply any very great mystery. For at what precise degree human nature must stop in its progress, and how wide must be the chasm which must necessarily exist between the idea and its realization, are problems which no one can or ought to determine- and for this reason, that it is the destination of freedom to overstep all assigned limits between itself and the idea. This particular feeling constitutes the very nature of the passion; and therefore needs not be accounted for. SECT. VII. OF THE NATURE OF THE IDEA OR BELIEF. 
An affection betwixt the sexes is a passion evidently implanted in human nature; and this passion not only appears in its peculiar symptoms, but also in inflaming every other principle of affection, and raising a stronger love from beauty, wit, kindness, than what would otherwise flow from them.
 

In like manner, it cannot be doubted that the clear exhibition of duties in opposition to all the claims of inclination, gives rise to the consciousness of freedom, and that the glorious order, beauty, and providential care, everywhere displayed in nature, give rise to the belief in a wise and great Author of the Universe.

 We may have discovered the spirituality and immortality of the soul, but we cannot employ this knowledge to explain the phenomena of this life, nor the peculiar nature of the future, because our conception of an incorporeal nature is purely negative and does not add anything to our knowledge, and the only inferences to be drawn from it are purely fictitious.