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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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WITH ABSOLUTE TRUST IN GOD AND DUE RESPECT TO YOU, I WRITE YOU THIS LETTER WHICH I BELIEVE YOU WOULD BE OF GREAT ASSISTANCE TO ME AND WOULD KEEP THE INFORMATION CONFIDENTIAL AND PRIVATE.

 Custom and relation make us enter deeply into the sentiments of others; and whatever fortune we suppose to attend them, is rendered present to us by the imagination, and operates as if originally our own. I believe no one, who has any practice of the world, and can penetrate into the inward sentiments of men, will assert, that the humility, which good-breeding and decency require of us, goes beyond the outside, or that a thorough sincerity in this particular is esteemed a real part of our duty.  As all simple ideas may be separated by the imagination, and may be united again in what form it pleases, nothing would be more unaccountable than the operations of that faculty, were it not guided by some universal principles, which render it, in some measure, uniform with itself in all times and places. The schema of possibility is the accordance of the synthesis of different representations with the conditions of time in general (as, for example, opposites cannot exist together at the same time in the same thing, but only after each other), and is therefore the determination of the representation of a thing at any time. For reason is not a phenomenon, and therefore not subject to sensuous conditions; and, consequently, even in relation to its causality, the sequence or conditions of time do not influence reason, nor can the dynamical law of nature, which determines the sequence of time according to certain rules, be applied to it. The supreme principle of the possibility of all intuition in relation to sensibility was, according to our transcendental aesthetic, that all the manifold in intuition be subject to the formal conditions of space and time. If we are to confine ourselves to the dogmatical procedure in the sphere of pure reason, and find ourselves unable to settle such disputes otherwise than by becoming a party in them, and setting counter-assertions against the statements advanced by our opponents, there is certainly no plan more advisable for the moment, but, at the same time, none more absurd and inefficient for the future, than this retaining of the youthful mind under guardianship for a time, and thus preserving it--for so long at least--from seduction into error. Nothing causes any sentiment to have a greater influence upon us than custom, or turns our imagination more strongly to any object. As to the doctrine, that time is nothing but the manner, in which some real objects exist; we may observe, that it is liable to the same objections as the similar doctrine with regard to extension. But I ask; Is there any more difficulty in supposing the time and place to be fixed without a cause, than to suppose the existence to be determined in that manner? The first question that occurs on this subject is always, whether the object shall exist or not: The next, when and where it shall begin to exist.