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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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To this question we have given a sufficient answer; for we have shown that, as the former stands in a relation to a different kind of condition from those of the latter, the law of the one does not affect the law of the other and that, consequently, both can exist together in independence of and without interference with each other.

 Hence the notion of fundamental laws; which are supposed to be inalterable by the will of the sovereign: And of this nature the Salic law is understood to be in France. In relation, however, to the principle, whereby reason sets bounds to a freedom which is in itself without law, and consequently when we attend merely to their form, they may be considered as pure conceptions of reason. Where the public good does not evidently demand a change; it is certain, that the concurrence of all those titles, original contract, long possession, present possession, succession, and positive laws, forms the strongest title to sovereignty, and is justly regarded as sacred and inviolable. 
  • To this question we have given a sufficient answer; for we have shown that, as the former stands in a relation to a different kind of condition from those of the latter, the law of the one does not affect the law of the other and that, consequently, both can exist together in independence of and without interference with each other.
 It is based upon the spurious transcendental law of causality, that everything which is contingent has a cause, which, if itself contingent, must also have a cause; and so on, till the series of subordinated causes must end with an absolutely necessary cause, without which it would not possess completeness.] In the former, we abstract all the empirical conditions under which the understanding is exercised; for example, the influence of the senses, the play of the fantasy or imagination, the laws of the memory, the force of habit, of inclination, etc., consequently also, the sources of prejudice--in a word, we abstract all causes from which particular cognitions arise, because these causes regard the understanding under certain circumstances of its application, and, to the knowledge of them experience is required. All that we do, and ought to do, is to follow out the physico-mechanical connection in nature according to general laws, with the hope of discovering, sooner or later, the teleological connection also.