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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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In the above case, then, every sensuous object would possess an empirical character, which guaranteed that its actions, as phenomena, stand in complete and harmonious connection, conformably to unvarying natural laws, with all other phenomena, and can be deduced from these, as conditions, and that they do thus, in connection with these, constitute a series in the order of nature. That idea of red, which we form in the dark, and that impression which strikes our eyes in sun-shine, differ only in degree, not in nature. These actions are properly what we call justice; and consequently it is on that virtue that the nature of property depends, and not the virtue on the property. These prejudicial consequences become still more evident, in the case of the dogmatical treatment of our idea of a Supreme Intelligence, and the theological system of nature (physico-theology) which is falsely based upon it. The reader will easily enough perceive that the possibility of conjunction must be grounded in the very nature of this act, and that it must be equally valid for all conjunction, and that analysis, which appears to be its contrary, must, nevertheless, always presuppose it; for where the understanding has not previously conjoined, it cannot dissect or analyse, because only as conjoined by it, must that which is to be analysed have been given to our faculty of representation. The speculative part of metaphysic, which has especially appropriated this appellation--that which we have called the metaphysic of nature--and which considers everything, as it is (not as it ought to be), by means of a priori conceptions, is divided in the following manner. 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. Now, when we wish to define more strictly the nature of this necessary being, we do not look out for some being the conception of which would enable us to comprehend the necessity of its being--for if we could do this, an empirical presupposition would be unnecessary; no, we try to discover merely the negative condition (conditio sine qua non), without which a being would not be absolutely necessary.