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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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Those, who take a pleasure in declaiming against human nature, have observed, that man is altogether insufficient to support himself; and that when you loosen all the holds, which he has of external objects, he immediately drops down into the deepest melancholy and despair.

 And nature (considered merely as nature in general) is dependent on them. Such arguments are, as regards their result, rather to be termed sophisms than syllogisms, although indeed, as regards their origin, they are very well entitled to the latter name, inasmuch as they are not fictions or accidental products of reason, but are necessitated by its very nature.  But though the desire of the happiness or misery of others, according to the love or hatred we bear them, be an arbitrary and original instinct implanted in our nature, we find it may be counterfeited on many occasions, and may arise from secondary principles. 

For all hoping has happiness for its object and stands in precisely the same relation to the practical and the law of morality as knowing to the theoretical cognition of things and the law of nature.

 I cannot forbear having a curiosity to be acquainted with the principles of moral good and evil, the nature and foundation of government, and the cause of those several passions and inclinations, which actuate and govern me. Androsten-one Phero-mone Concentrate If, by the complaint of being unable to perceive the internal nature of things, it is meant that we do not comprehend by the pure understanding what the things which appear to us may be in themselves, it is a silly and unreasonable complaint; for those who talk thus really desire that we should be able to cognize, consequently to intuite, things without senses, and therefore wish that we possessed a faculty of cognition perfectly different from the human faculty, not merely in degree, but even as regards intuition and the mode thereof, so that thus we should not be men, but belong to a class of beings, the possibility of whose existence, much less their nature and constitution, we have no means of cognizing.