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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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At the same time, when we designate certain objects as phenomena or sensuous existences, thus distinguishing our mode of intuiting them from their own nature as things in themselves, it is evident that by this very distinction we as it were place the latter, considered in this their own nature, although we do not so intuite them, in opposition to the former, or, on the other hand, we do so place other possible things, which are not objects of our senses, but are cogitated by the understanding alone, and call them intelligible existences (noumena).

 No, my conviction is not logical, but moral certainty; and since it rests on subjective grounds (of the moral sentiment), I must not even say; It is morally certain that there is a God, etc., but; I am morally certain, that is, my belief in God and in another world is so interwoven with my moral nature that I am under as little apprehension of having the former torn from me as of losing the latter. For as princes do actually form treaties among themselves, they must propose some advantage from the execution of them; and the prospect of such advantage for the future must engage them to perform their part, and must establish that law of nature. If, on the other hand, we were to ask Priestley--a philosopher who had no taste for transcendental speculation, but was entirely devoted to the principles of empiricism--what his motives were for overturning those two main pillars of religion--the doctrines of the freedom of the will and the immortality of the soul (in his view the hope of a future life is but the expectation of the miracle of resurrection)- this philosopher, himself a zealous and pious teacher of religion, could give no other answer than this; I acted in the interest of reason, which always suffers, when certain objects are explained and judged by a reference to other supposed laws than those of material nature--the only laws which we know in a determinate manner. 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. But it works and you can learn to do it, too.  Of all the immediate effects of pain and pleasure, there is none more remarkable than the WILL; and though properly speaking, it be not comprehended among the passions, yet as the full understanding of its nature and properties, is necessary to the explanation of them, we shall here make it the subject of our enquiry. What affects us, we conclude can never be a chimera; and as our passion is engaged on the one side or the other, we naturally think that the question lies within human comprehension; which, in other cases of this nature, we are apt to entertain some doubt of.