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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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Nay I shall go farther, and assert, that this kind of necessity is so essential to religion and morality, that without it there must ensue an absolute subversion of both, and that every other supposition is entirely destructive to all laws both divine and human.

 Now if we compare these two cases, of the open and concealed violations of the laws of honour, we shall find, that the difference betwixt them consists in this, that in the first ease the sign, from which we infer the blameable action, is single, and suffices alone to be the foundation of our reasoning and judgment; whereas in the latter the signs are numerous, and decide little or nothing when alone and unaccompanyed with many minute circumstances, which are almost imperceptible. It is plainly not the effect of the levity, but of the matured judgement* of the age, which refuses to be any longer entertained with illusory knowledge, It is, in fact, a call to reason, again to undertake the most laborious of all tasks--that of self-examination, and to establish a tribunal, which may secure it in its well-grounded claims, while it pronounces against all baseless assumptions and pretensions, not in an arbitrary manner, but according to its own eternal and unchangeable laws. It has been a long-cherished wish--that (who knows how late), may one day, be happily accomplished--that the principles of the endless variety of civil laws should be investigated and exposed; for in this way alone can we find the secret of simplifying legislation. This produces industry, traffic, manufactures, law-suits, war, leagues, alliances, voyages, travels, cities, fleets, ports, and all those other actions and objects, which cause such a diversity, and at the same time maintain such an uniformity in human life. Click here to apply.  Accordingly, in the expectation that there may perhaps be conceptions which relate a priori to objects, not as pure or sensuous intuitions, but merely as acts of pure thought (which are therefore conceptions, but neither of empirical nor aesthetical origin)--in this expectation, I say, we form to ourselves, by anticipation, the idea of a science of pure understanding and rational cognition, by means of which we may cogitate objects entirely a priorI. A science of this kind, which should determine the origin, the extent, and the objective validity of such cognitions, must be called transcendental logic, because it has not, like general logic, to do with the laws of understanding and reason in relation to empirical as well as pure rational cognitions without distinction, but concerns itself with these only in an a priori relation to objects. The invention of the law of nature, concerning the stability of possession, has already rendered men tolerable to each other; that of the transference of property and possession by consent has begun to render them mutually advantageous: But still these laws of nature, however strictly observed, are not sufficient to render them so serviceable to each other, as by nature they are fitted to become.