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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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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.

 This will must be omnipotent, that all nature and its relation to morality in the world may be subject to it; omniscient, that it may have knowledge of the most secret feelings and their moral worth; omnipresent, that it may be at hand to supply every necessity to which the highest weal of the world may give rise; eternal, that this harmony of nature and liberty may never fail; and so on. It is a quality observable in human nature, and which we shall endeavour to explain afterwards, that every thing, which is often presented. But though these parts be alike in their nature, they are very different in their quantity and number; and this difference must appear in the effect as well as the similarity. Secondly, We may remark, that though in a succession of related objects, it be in a manner requisite, that the change of parts be not sudden nor entire, in order to preserve the identity, yet where the objects are in their nature changeable and inconstant, we admit of a more sudden transition, than would otherwise be consistent with that relation. In every judgment, which we can form concerning probability, as well as concerning knowledge, we ought always to correct the first judgment, derived from the nature of the object, by another judgment, derived from the nature of the understanding. Order and conformity to aims in the sphere of nature must be themselves explained upon natural grounds and according to natural laws; and the wildest hypotheses, if they are only physical, are here more admissible than a hyperphysical hypothesis, such as that of a divine author. Natural theology infers the attributes and the existence of an author of the world, from the constitution of, the order and unity observable in, the world, in which two modes of causality must be admitted to exist--those of nature and freedom. And this is the nature and use of geometry, to run us up to such appearances, as, by reason of their simplicity, cannot lead us into any considerable error.