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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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As, therefore, he considered merely the conceptions of objects, and not their position in intuition, in which alone objects can be given, and left quite out of sight the transcendental locale of these conceptions--whether, that is, their object ought to be classed among phenomena, or among things in themselves, it was to be expected that he should extend the application of the principle of indiscernibles, which is valid solely of conceptions of things in general, to objects of sense (mundus phaenomenon), and that he should believe that he had thereby contributed in no small degree to extend our knowledge of nature.

 
Now morality does not require the speculative cognition of liberty; it is enough that I can think it, that its conception involves no contradiction, that it does not interfere with the mechanism of nature.
 In like manner, I am persuaded, there might be several useful discoveries made from a criticism of the fictions of the antient philosophy, concerning substances, and substantial form, and accidents, and occult qualities; which, however unreasonable and capricious, have a very intimate connexion with the principles of human nature. 
  • Every idea, that is distinguishable, being also separable, let us take one of those simple indivisible ideas, of which the compound one of extension is formed, and separating it from all others, and considering it apart, let us form a judgment of its nature and qualities.
 We don't have a boss to answer to or a clock to punch. Hence the investigation of nature receives a teleological direction, and becomes, in its widest extension, physico-theology. The endless disputes of a dogmatizing reason compel us to look for some mode of arriving at a settled decision by a critical investigation of reason itself; just as Hobbes maintains that the state of nature is a state of injustice and violence, and that we must leave it and submit ourselves to the constraint of law, which indeed limits individual freedom, but only that it may consist with the freedom of others and with the common good of all. We may draw inferences from the coherence of our perceptions, whether they be true or false; whether they represent nature justly, or be mere illusions of the senses. So that when you pronounce any action or character to be vicious, you mean nothing, but that from the constitution of your nature you have a feeling or sentiment of blame from the contemplation of it.