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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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It is not in the least more difficult to conceive how the laws of the phenomena of nature must harmonize with the understanding and with its a priori form--that is, its faculty of conjoining the manifold-- than it is to understand how the phenomena themselves must correspond with the a priori form of our sensuous intuition.

 Transcendental freedom is therefore opposed to the natural law of cause and effect, and such a conjunction of successive states in effective causes is destructive of the possibility of unity in experience and for that reason not to be found in experience--is consequently a mere fiction of thought. Accordingly, the analytic of principles will be merely a canon for the faculty of judgement, for the instruction of this faculty in its application to phenomena of the pure conceptions of the understanding, which contain the necessary condition for the establishment of a priori laws. It certainly seems that, as a body must be cogitated as substance in space, the law of divisibility would not be applicable to it as substance. 
It certainly seems that, as a body must be cogitated as substance in space, the law of divisibility would not be applicable to it as substance.
 But as mere representations, they stand under no law of conjunction except that which the conjoining faculty prescribes. In this view of the case, the whole field of experience, how far soever it may extend, contains nothing that is not subject to the laws of nature. That the word has a beginning--that the nature of my thinking self is simple, and therefore indestructible--that I am a free agent, and raised above the compulsion of nature and her laws--and, finally, that the entire order of things, which form the world, is dependent upon a Supreme Being, from whom the whole receives unity and connection--these are so many foundation-stones of morality and religion. Phenomena are here, therefore, regarded as given, and reason requires the absolute completeness of the conditions of their possibility, in so far as these conditions constitute a series- consequently an absolutely (that is, in every respect) complete synthesis, whereby a phenomenon can be explained according to the laws of the understanding.