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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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The possibility, therefore, which enters into every reasoning of this kind, is composed of parts, which are of the same nature both among themselves, and with those, that compose the opposite probability. There are some philosophers, who attack the female virtues with great vehemence, and fancy they have gone very far in detecting popular errors, when they can show, that there is no foundation in nature for all that exterior modesty, which we require in the expressions, and dress, and behaviour of the fair sex. In a word, nature has bestowed a kind of attraction on certain impressions and ideas, by which one of them, upon its appearance, naturally introduces its correlative. Unless, therefore, we will allow, that nature has established a sophistry, and rendered it necessary and unavoidable, we must allow, that the sense of justice and injustice is not derived from nature, but arises artificially, though necessarily from education, and human conventions. For, if freedom were determined according to laws, it would be no longer freedom, but merely nature. Now, as this problem relates to our in reference to the highest aim of humanity, it is evident that the ultimate intention of nature, in the constitution of our reason, has been directed to the moral alone. For, if freedom were determined according to laws, it would be no longer freedom, but merely nature. In vain should we expect to find, in uncultivated nature, a remedy to this inconvenience; or hope for any inartificial principle of the human mind, which might controul those partial affections, and make us overcome the temptations arising from our circumstances. It may be better worth our while to remark, that this question of the local conjunction of objects does not only occur in metaphysical disputes concerning the nature of the soul, but that even in common life we have every moment occasion to examine it.