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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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Leibnitz termed the world, when viewed in relation to the rational beings which it contains, and the moral relations in which they stand to each other, under the government of the Supreme Good, the kingdom of Grace, and distinguished it from the kingdom of Nature, in which these rational beings live, under moral laws, indeed, but expect no other consequences from their actions than such as follow according to the course of nature in the world of sense. But, to attribute to substances in the world itself such a faculty, is quite inadmissible; for, in this case; the connection of phenomena reciprocally determining and determined according to general laws, which is termed nature, and along with it the criteria of empirical truth, which enable us to distinguish experience from mere visionary dreaming, would almost entirely disappear. But here I cannot forbear taking notice of a remarkable subtilty of the Roman law, in distinguishing betwixt confusion and commixtion. But, if we begin our proof cosmologically, by laying at the foundation of it the series of phenomena, and the regress in it according to empirical laws of causality, we are not at liberty to break off from this mode of demonstration and to pass over to something which is not itself a member of the series. Hence he concluded that this law does not derive its authority from its universality and necessity, but merely from its general applicability in the course of experience, and a kind of subjective necessity thence arising, which he termed habit. If the empirical law of causality is to conduct us to a Supreme Being, this being must belong to the chain of empirical objects--in which case it would be, like all phenomena, itself conditioned. We cannot, I say, overlook the general laws of nature, and regard this conformity to aims observable in nature as contingent or hyperphysical in its origin; inasmuch as there is no ground which can justify us in the admission of a being with such properties distinct from and above nature. But though these rules be super-added to the laws of nature, the former do not entirely abolish the latter; and one may safely affirm, that the three fundamental rules of justice, the stability of possession, its transference by consent, and the performance of promises, are duties of princes, as well as of subjects. For this wonderful faculty, which the consciousness of the moral law in me reveals, would present me with a principle of the determination of my own existence which is purely intellectual--but by what predicates?

object as permits him, but forbids any other, the free use and possession of it, without violating the laws of justice and moral equity.