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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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Our blame of the offender is grounded upon a law of reason, which requires us to regard this faculty as a cause, which could have and ought to have otherwise determined the behaviour of the culprit, independently of all empirical conditions.

 Accordingly, in the expectation that there may perhaps be conceptions which relate a priori to objects, not as pure or sensuous intuitions, but merely as acts of pure thought (which are therefore conceptions, but neither of empirical nor aesthetical origin)--in this expectation, I say, we form to ourselves, by anticipation, the idea of a science of pure understanding and rational cognition, by means of which we may cogitate objects entirely a priorI. A science of this kind, which should determine the origin, the extent, and the objective validity of such cognitions, must be called transcendental logic, because it has not, like general logic, to do with the laws of understanding and reason in relation to empirical as well as pure rational cognitions without distinction, but concerns itself with these only in an a priori relation to objects. 
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If, then, the question is asked, in relation to transcendental theology,* first, whether there is anything distinct from the world, which contains the ground of cosmical order and connection according to general laws?

 But though nations in this particular resemble individuals, yet as they are very different in other respects, no wonder they regulate themselves by different maxims, and give rise to a new set of rules, which we call the laws of nations. [*Footnote; So the central laws of the movements of the heavenly bodies established the truth of that which Copernicus, first, assumed only as a hypothesis, and, at the same time, brought to light that invisible force (Newtonian attraction) which holds the universe together. Empirical specification very soon stops in its distinction of diversities, and requires the guidance of the transcendental law, as a principle of the reason--a law which imposes on us the necessity of never ceasing in our search for differences, even although these may not present themselves to the senses.