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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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There are therefore certain laws (which are moreover a priori) which make nature possible; and all empirical laws can exist only by means of experience, and by virtue of those primitive laws through which experience itself becomes possible. The combined expression of all is this; "All phenomena exist in one nature, and must so exist, inasmuch as without this a priori unity, no unity of experience, and consequently no determination of objects in experience, is possible." In other respects they are only a legal qualification.], where a certain form of words, along with a certain intention, changes entirely the nature of an external object, and even of a human nature. For want of this doctrine of transcendental topic, and consequently deceived by the amphiboly of the conceptions of reflection, the celebrated Leibnitz constructed an intellectual system of the world, or rather, believed himself competent to cognize the internal nature of things, by comparing all objects merely with the understanding and the abstract formal conceptions of thought. We then see how it does not involve any contradiction to assert, on the one hand, that the will, in the phenomenal sphere--in visible action--is necessarily obedient to the law of nature, and, in so far, not free; and, on the other hand, that, as belonging to a thing in itself, it is not subject to that law, and, accordingly, is free. The length is inseparable from the breadth both in nature and in our minds; but this excludes not a partial consideration, and a distinction of reason, after the manner above explained. As nature has given to the body certain appetites and inclinations, which she encreases, diminishes, or changes according to the situation of the fluids or solids; she has proceeded in the same manner with the mind.