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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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Were men, therefore, to take the liberty of acting with regard to the laws of society, as they do in every other affair, they would conduct themselves, on most occasions, by particular judgments, and would take into consideration the characters and circumstances of the persons, as well as the general nature of the question.

 Everything in nature is good for some purpose. 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. On the other hand, we understand by nature, substantive (materialiter), the sum total of phenomena, in so far as they, by virtue of an internal principle of causality, are connected with each other throughout. The greater part of operating causes in nature are simultaneous with their effects, and the succession in time of the latter is produced only because the cause cannot achieve the total of its effect in one moment. There are only two modes of causality cogitable--the causality of nature or of freedom. We have intended, then, to say that all our intuition is nothing but the representation of phenomena; that the things which we intuite, are not in themselves the same as our representations of them in intuition, nor are their relations in themselves so constituted as they appear to us; and that if we take away the subject, or even only the subjective constitution of our senses in general, then not only the nature and relations of objects in space and time, but even space and time themselves disappear; and that these, as phenomena, cannot exist in themselves, but only in us. But though this generosity must be acknowledged to the honour of human nature, we may at the same time remark, that so noble an affection, instead of fitting men for large societies, is almost as contrary to them, as the most narrow selfishness. It enables us to see that the proofs of the fourfold antinomy are not mere sophistries--are not fallacious, but grounded on the nature of reason, and valid--under the supposition that phenomena are things in themselves.