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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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A plant, and animal, the regular order of nature--probably also the disposition of the whole universe--give manifest evidence that they are possible only by means of and according to ideas; that, indeed, no one creature, under the individual conditions of its existence, perfectly harmonizes with the idea of the most perfect of its kind- just as little as man with the idea of humanity, which nevertheless he bears in his soul as the archetypal standard of his actions; that, notwithstanding, these ideas are in the highest sense individually, unchangeably, and completely determined, and are the original causes of things; and that the totality of connected objects in the universe is alone fully adequate to that idea.

 To take the regulative principle of systematic unity in nature for a constitutive principle, and to hypostatize and make a cause out of that which is properly the ideal ground of the consistent and harmonious exercise of reason, involves reason in inextricable embarrassments. For we have not here to do with the nature of outward objects, which is infinite, but solely with the mind, which judges of the nature of objects, and, again, with the mind only in respect of its cognition a priorI. And the object of our investigations, as it is not to be sought without, but, altogether within, ourselves, cannot remain concealed, and in all probability is limited enough to be completely surveyed and fairly estimated, according to its worth or worthlessness. But if we will change expressions, we can only define power by connexion; and then in saying, that the idea, of an infinitely powerful being is connected with that of every effect, which he wills, we really do no more than assert, that a being, whose volition is connected with every effect, is connected with every effect: which is an identical proposition, and gives us no insight into the nature of this power or connexion. The former regards the Supreme Being as the cause of the world--whether by the necessity of his nature, or as a free agent, is left undetermined; the latter considers this being as the author of the world. It is a quality of human nature, which we shall consider [Part II. Sect, 2.] afterwards, that the imagination naturally turns to whatever is important and considerable; and where two objects are presented to it, a small and a great one, usually leaves the former, and dwells entirely upon the latter. Courage, which is the point of honour among men, derives its merit, in a great measure, from artifice, as well as the chastity of women; though it has also some foundation in nature, as we shall see afterwards. I would willingly establish it as a general maxim in the science of human nature, that when any impression becomes present to us, it not only transports the mind to such ideas as are related to it, but likewise communicates to them a share of its force and vivacity.