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Click on the phrases to see them in context. The original texts by Immanuel Kant and David Hume are available from the Gutenberg Projet.
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But, as there has thus been proved the existence of a faculty which can of itself originate a series in time--although we are unable to explain how it can exist--we feel ourselves authorized to admit, even in the midst of the natural course of events, a beginning, as regards causality, of different successions of phenomena, and at the same time to attribute to all substances a faculty of free action. Gives you links to federal and state agencies governing education aid.
The same is the case with the transcendental proof of the existence of a Deity, which is based solely upon the harmony and reciprocal fitness of the conceptions of an ens realissimum and a necessary being, and cannot be attempted in any other manner. All phenomena exist in time, wherein alone as substratum, that is, as the permanent form of the internal intuition, coexistence and succession can be represented. The notion of a Supreme Being is in many respects a highly useful idea; but for the very reason that it is an idea, it is incapable of enlarging our cognition with regard to the existence of things. For what is contingent exists only under the condition of some other thing, which is its cause; and from this we must go on to conclude the existence of a cause which is not contingent, and which consequently exists necessarily and unconditionally. It is quite possible that someone may propose a species of preformation-system of pure reason--a middle way between the two--to wit, that the categories are neither innate and first a priori principles of cognition, nor derived from experience, but are merely subjective aptitudes for thought implanted in us contemporaneously with our existence, which were so ordered and disposed by our Creator, that their exercise perfectly harmonizes with the laws of nature which regulate experience. Hence we are entitled to apply the term substance to a phenomenon, only because we suppose its existence in all time, a notion which the word permanence does not fully express, as it seems rather to be referable to future time. Whatever we discover externally by sensation; whatever we feel internally by reflection; all these are nothing but modifications of that one, simple, and necessarily existent being, and are not possest of any separate or distinct existence.