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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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Reason thus prepares the sphere of the understanding for the operations of this faculty; 1. By the principle of the homogeneity of the diverse in higher genera; 2. By the principle of the variety of the homogeneous in lower species; and, to complete the systematic unity, it adds, 3. A law of the affinity of all conceptions which prescribes a continuous transition from one species to every other by the gradual increase of diversity.

 Our opponent mistakes the absence of empirical conditions for a proof of the complete impossibility of all that we have asserted; and we have to show him that be has not exhausted the whole sphere of possibility and that he can as little compass that sphere by the laws of experience and nature, as we can lay a secure foundation for the operations of reason beyond the region of experience. So far, therefore, our civil duties are connected with our natural, that the former are invented chiefly for the sake of the latter; and that the principal object of government is to constrain men to observe the laws of nature. There are certain practical laws--those of morality--which are absolutely necessary. But here it is remarkable, that though a positive law can only derive its force from these principles, yet it acquires not all the force of the principle from whence it is derived, but loses considerably in the transition; as it is natural to imagine. By nature, in the empirical sense of the word, we understand the totality of phenomena connected, in respect of their existence, according to necessary rules, that is, laws. But the more enlarged treatment of moral ideas, which was rendered necessary by the extreme pure moral law of our religion, awakened the interest, and thereby quickened the perceptions of reason in relation to this object. Only $35/month after your first FREE month!  The question, then, suggests itself, whether freedom is possible; and, if it is, whether it can consist with the universality of the natural law of causality; and, consequently, whether we enounce a proper disjunctive proposition when we say; "Every effect must have its origin either in nature or in freedom," or whether both cannot exist together in the same event in different relations. It is the voluntary convention and artifice of men, which makes the first interest take place; and therefore those laws of justice are so far to be considered as artifrial.