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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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But this principle prescribes no law to objects, and does not contain any ground of the possibility of cognizing or of determining them as such, but is merely a subjective law for the proper arrangement of the content of the understanding. Promote your company? In a cognition which completely harmonizes with the laws of the understanding, no error can exist. The strict universality of this law never can be a characteristic of empirical laws, which obtain through induction only a comparative universality, that is, an extended range of practical application. - For, while in the consideration of freedom in the former antinomy, the thing itself--the cause (substantia phaenomenon)--was regarded as belonging to the series of conditions, and only its causality to the intelligible world--we are obliged in the present case to cogitate this necessary being as purely intelligible and as existing entirely apart from the world of sense (as an ens extramundanum); for otherwise it would be subject to the phenomenal law of contingency and dependence.
The latter we cannot cognize; we can only indicate it by means of phenomena, which enable us to have an immediate cognition only of the empirical character.* An action, then, in so far as it is to be ascribed to an intelligible cause, does not result from it in accordance with empirical laws. However civil laws may talk of a perfect dominion, and of an imperfect, it is easy to observe, that this arises from a fiction, which has no foundation in reason, and can never enter into our notions of natural justice and equity. Hence neither the understanding per se (without the influence of another cause), nor the senses per se, would fall into error; the former could not, because, if it acts only according to its own laws, the effect (the judgement) must necessarily accord with these laws.