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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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The natural law that everything which happens must have a cause, that the causality of this cause, that is, the action of the cause (which cannot always have existed, but must be itself an event, for it precedes in time some effect which it has originated), must have itself a phenomenal cause, by which it is determined and, and, consequently, all events are empirically determined in an order of nature--this law, I say, which lies at the foundation of the possibility of experience, and of a connected system of phenomena or nature is a law of the understanding, from which no departure, and to which no exception, can be admitted.

 If, then, the question is asked, in relation to transcendental theology,* first, whether there is anything distinct from the world, which contains the ground of cosmical order and connection according to general laws? 

When men have once experienced the impossibility of preserving any steady order in society, while every one is his own master, and violates or observes the laws of society, according to his present interest or pleasure, they naturally run into the invention of government, and put it out of their own power, as far as possible, to transgress the laws of society.

 
There is no condition--determining man and his volition in conformity with this character--which does not itself form part of the series of effects in nature, and is subject to their law--the law according to which an empirically undetermined cause of an event in time cannot exist.
 
How few criminals are there, who have no ill-will to the person, that accuses them, or to the judge, that condemns them, even though they be conscious of their own deserts? In like manner our antagonist in a law-suit, and our competitor for any office, are commonly regarded as our enemies; though we must acknowledge, if we would but reflect a moment, that their motive is entirely as justifiable as our own.
 I know also, to a certainty, that no one can be acquainted with any other conditions which conduct to the same unity of ends under the moral law. to derive its obligation from those laws of nature, and, in particular, from that concerning the performance of promises. From this we perceive the possibility of cognizing a priori a law of changes--a law, however, which concerns their form merely. 
Both laws subject the play of change to "a nature of things (as phenomena)," or, which is the same thing, to the unity of the understanding, and through the understanding alone can changes belong to an experience, as the synthetical unity of phenomena.
 The same may be said of allegiance, of the laws of nations, of modesty, and of good-manners.