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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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They do not, however, reflect that both, without question of their reality as representations, belong only to the genus phenomenon, which has always two aspects, the one, the object considered as a thing in itself, without regard to the mode of intuiting it, and the nature of which remains for this very reason problematical, the other, the form of our intuition of the object, which must be sought not in the object as a thing in itself, but in the subject to which it appears-- which form of intuition nevertheless belongs really and necessarily to the phenomenal object.

 Freedom--independence of the laws of nature--is certainly a deliverance from restraint, but it is also a relinquishing of the guidance of law and rule. This application of ideas beyond their nature proceeds from our collecting all their possible degrees of quantity and quality in such an imperfect manner as may serve the purposes of life, which is the second proposition I proposed to explain. 
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 (See SS 3.) Therefore, to speak accurately, no ideality whatever belongs to these, although they agree in this respect with the representation of space, that they belong merely to the subjective nature of the mode of sensuous perception; such a mode, for example, as that of sight, of hearing, and of feeling, by means of the sensations of colour, sound, and heat, but which, because they are only sensations and not intuitions, do not of themselves give us the cognition of any object, least of all, an a priori cognition. But in the Critique itself it will be demonstrated, not hypothetically, but apodeictically, from the nature of our representations of space and time. 

Let us therefore put our present system concerning the nature of the understanding to this decisive trial, and see whether it will equally account for the reasonings of beasts as for these of the human species.

 and having never considered human nature in any other light, than that in which they place it, may here be surprized to hear me talk of virtue as exciting pride, which they look upon as a vice; and of vice as producing humility, which they have been taught to consider as a virtue. Take, for example, the theistic proposition; There is a Supreme Being; and on the other hand, the atheistic counter-statement; There exists no Supreme Being; or, in psychology; Everything that thinks possesses the attribute of absolute and permanent unity, which is utterly different from the transitory unity of material phenomena; and the counter-proposition; The soul is not an immaterial unity, and its nature is transitory, like that of phenomena.