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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.

I appeal to the most obstinate dogmatist, whether the proof of the continued existence of the soul after death, derived from the simplicity of its substance; of the freedom of the will in opposition to the general mechanism of nature, drawn from the subtle but impotent distinction of subjective and objective practical necessity; or of the existence of God, deduced from the conception of an ens realissimum--the contingency of the changeable, and the necessity of a prime mover, has ever been able to pass beyond the limits of the schools, to penetrate the public mind, or to exercise the slightest influence on its convictions.

For though the want of good sentiments may place him beyond the influence of moral interests, still even in this case enough may be left to make him fear the existence of God and a future life. But this problem does not concern reason in its practical use; and we have, therefore, in a canon of pure reason, to do with only two questions, which relate to the practical interest of pure reason; Is there a God? Thus, without a God and without a world, invisible to us now, but hoped for, the glorious ideas of morality are, indeed, objects of approbation and of admiration, but cannot be the springs of purpose and action. But, as no one ought to be blamed, merely because he does not feel himself justified in maintaining a certain opinion, as if he altogether denied its truth and asserted the opposite, it is more correct--as it is less harsh--to say, the deist believes in a God, the theist in a living God (summa intelligentia). Thus pure reason presents us with the idea of a transcendental doctrine of the soul (psychologia rationalis), of a transcendental science of the world (cosmologia rationalis), and finally of a transcendental doctrine of God (theologia transcendentalis). IV. In natural theology, where we think of an object--God--which never can be an object of intuition to us, and even to himself can never be an object of sensuous intuition, we carefully avoid attributing to his intuition the conditions of space and time--and intuition all his cognition must be, and not thought, which always includes limitation. In other words, it must be perfectly indifferent to you whether you say, when you have discovered this unity; God has wisely willed it so; or; Nature has wisely arranged this.