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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 no power of nature can of itself deviate from its own laws. For this reason, every one, who has any regard to his character, or who intends to live on good terms with mankind, must fix an inviolable law to himself, never, by any temptation, to be induced to violate those principles, which are essential to a man of probity and honour. The strict universality of this law never can be a characteristic of empirical laws, which obtain through induction only a comparative universality, that is, an extended range of practical application. And to convince us the more fully of this truth, we may here stop a moment, and from a review of the preceding reasonings may draw some new arguments, to prove that those laws, however necessary, are entirely artificial, and of human invention; and consequently that justice is an artificial, and not a natural virtue. This second law may therefore rest upon mere ideas of pure reason, and may be cognized a priorI. I assume that there are pure moral laws which determine, entirely a priori (without regard to empirical motives, that is, to happiness), the conduct of a rational being, or in other words, to use which it makes of its freedom, and that these laws are absolutely imperative (not merely hypothetically, on the supposition of other empirical ends), and therefore in all respects necessary. Categories are conceptions which prescribe laws a priori to phenomena, consequently to nature as the complex of all phenomena (natura materialiter spectata). In the last few years, the remarkable aphro-disiac qualities of Androsten-one Phero-mones have been featured in every major publication, newspaper, national magazine, and television magazine. On the other hand, we have seen in our discussion of transcendental logic, that, although we can never proceed immediately beyond the content of the conception which is given us, we can always cognize completely a priori--in relation, however, to a third term, namely, possible experience--the law of its connection with other things.