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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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But the form of every change, the condition under which alone it can take place as the coming into existence of another state (be the content of the change, that is, the state which is changed, what it may), and consequently the succession of the states themselves can very well be considered a priori, in relation to the law of causality and the conditions of time.*

 We find them employing the expressions wisdom and care of nature, and divine wisdom, as synonymous--nay, in purely speculative discussions, preferring the former, because it does not carry the appearance of greater pretensions than such as we are entitled to make, and at the same time directs reason to its proper field of action--nature and her phenomena. We found, first, that a necessary being exists, because the whole time past contains the series of all conditions, and with it, therefore, the unconditioned (the necessary); secondly, that there does not exist any necessary being, for the same reason, that the whole time past contains the series of all conditions--which are themselves, therefore, in the aggregate, conditioned. If, then, we suppose an object of a non-sensuous intuition to be given we can in that case represent it by all those predicates which are implied in the presupposition that nothing appertaining to sensuous intuition belongs to it; for example, that it is not extended, or in space; that its duration is not time; that in it no change (the effect of the determinations in time) is to be met with, and so on. Without the permanent, then, no relation in time is possible. That logic has advanced in this sure course, even from the earliest times, is apparent from the fact that, since Aristotle, it has been unable to advance a step and, thus, to all appearance has reached its completion. For inasmuch as only by means of such pure form of sensibility an object can appear to us, that is, be an object of empirical intuition, space and time are pure intuitions, which contain a priori the condition of the possibility of objects as phenomena, and an a priori synthesis in these intuitions possesses objective validity. All morality depends upon our sentiments; and when any action, or quality of the mind, pleases us after a certain manner, we say it is virtuous; and when the neglect, or nonperformance of it, displeases us after a like manner, we say that we lie under an obligation to perform it. If, therefore, space (and time also) were not a mere form of your intuition, which contains conditions a priori, under which alone things can become external objects for you, and without which subjective conditions the objects are in themselves nothing, you could not construct any synthetical proposition whatsoever regarding external objects.