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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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If we consider all the hypotheses, which have been formed either by philosophy or common reason, to explain the difference betwixt beauty and deformity, we shall find that all of them resolve into this, that beauty is such an order and construction of parts, as either by the primary constitution of our nature, by custom, or by caprice, is fitted to give a pleasure and satisfaction to the soul.

 I shall allow, if you please, that all immorality is derived from this supposed falshood in action, provided you can give me any plausible reason, why such a falshood is immoral. As to those judgments which are the effects of our actions, and which, when false, give occasion to pronounce the actions contrary to truth and reason; we may observe, that our actions never cause any judgment, either true or false, in ourselves, and that it is only on others they have such an influence.  just as little does this regulative principle exclude the assumption of an intelligible cause, when the question regards merely the pure employment of reason--in relation to ends or aims. Such a ruler, together with life in such a world, which we must look upon as future, reason finds itself compelled to assume; or it must regard the moral laws as idle dreams, since the necessary consequence which this same reason connects with them must, without this hypothesis, fall to the ground. When therefore we see other creatures, in millions of instances, perform like actions, and direct them to the ends, all our principles of reason and probability carry us with an invincible force to believe the existence of a like cause. I say, then, that just as the moral principles are necessary according to reason in its practical use, so it is equally necessary according to reason in its theoretical use to assume that every one has ground to hope for happiness in the measure in which he has made himself worthy of it in his conduct, and that therefore the system of morality is inseparably (though only in the idea of pure reason) connected with that of happiness. You need US in your corner,  Now, reason is not subject in its causality to any conditions of phenomena or of time; and a difference in time may produce a difference in the relation of phenomena to each other--for these are not things and therefore not causes in themselves--but it cannot produce any difference in the relation in which the action stands to the faculty of reason.