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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.

In truth, if the empirical philosopher had no other purpose in the establishment of his antithesis than to check the presumption of a reason which mistakes its true destination, which boasts of its insight and its knowledge, just where all insight and knowledge cease to exist, and regards that which is valid only in relation to a practical interest, as an advancement of the speculative interests of the mind (in order, when it is convenient for itself, to break the thread of our physical investigations, and, under pretence of extending our cognition, connect them with transcendental ideas, by means of which we really know only that we know nothing)--if, I say, the empiricist rested satisfied with this benefit, the principle advanced by him would be a maxim recommending moderation in the pretensions of reason and modesty in its affirmations, and at the same time would direct us to the right mode of extending the province of the understanding, by the help of the only true teacher, experience.

And it is easy to observe, that whoever is elevated, after this manner, above the rest of mankind, must excite in us the sentiments of esteem and approbation. Once you have received 100 or more orders for Report # 2, YOU CAN RELAX, because the system is already working for you, and the cash will continue to roll in ! Add to this, that though pride, or self-applause, be sometimes disagreeable to others, it is always agreeable to ourselves; as on the other hand, modesty, though it gives pleasure to every one, who observes it, produces often uneasiness in the person endowed with it. Now this synthetical unity, as the a priori condition under which I conjoin the manifold of an intuition, is, if I make abstraction of the permanent form of my internal intuition (that is to say, of time), the category of cause, by means of which, when applied to my sensibility, I determine everything that occurs according to relations of time. But if this relation is sensuous, and belongs to the possible empirical employment of understanding, the supreme condition or cause must close the regressive series according to the laws of sensibility and consequently, must belong to the series of time. The intelligible character, of which the former is but the sensuous schema, knows no before or after; and every action, irrespective of the time-relation in which it stands with other phenomena, is the immediate effect of the intelligible character of pure reason, which, consequently, enjoys freedom of action, and is not dynamically determined either by internal or external preceding conditions. Empirical intuition is possible only through pure intuition (of space and time); consequently, what geometry affirms of the latter, is indisputably valid of the former.