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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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If you missed out on .COM, here is your chance with .BIZ. 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. Man is a phenomenon of the sensuous world and, at the same time, therefore, a natural cause, the causality of which must be regulated by empirical laws. 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. The above judgement is complete evidence that we are accustomed to think that reason is not affected by sensuous conditions, that in it no change takes place--although its phenomena, in other words, the mode in which it appears in its effects, are subject to change--that in it no preceding state determines the following, and, consequently, that it does not form a member of the series of sensuous conditions which necessitate phenomena according to natural laws. The logic of the particular use of the understanding contains the laws of correct thinking upon a particular class of objects.