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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.

 The first merely banishes the simple from the intuition of the composite; while the second drives it entirely out of nature. Thus the restoring a man's goods to him is considered as virtuous, not because nature has annexed a certain sentiment of pleasure to such a conduct, with regard to the property of others, but because she has annexed that sentiment to such a conduct, with regard to those external objects, of which others have had the first or long possession, or which they have received by the consent of those, who have had first or long possession. Human nature is too inconstant to admit of any such regularity. 
In pretending, therefore, to explain the principles of human nature, we in effect propose a compleat system of the sciences, built on a foundation almost entirely new, and the only one upon which they can stand with any security.
 In relation to this criterion, therefore, we must suppose the idea of the systematic unity of nature to possess objective validity and necessity. For, if some of the moderns have thought to enlarge its domain by introducing psychological discussions on the mental faculties, such as imagination and wit, metaphysical, discussions on the origin of knowledge and the different kinds of certitude, according to the difference of the objects (idealism, scepticism, and so on), or anthropological discussions on prejudices, their causes and remedies; this attempt, on the part of these authors, only shows their ignorance of the peculiar nature of logical science. Without their original applicability and relation to all possible experience, in which all objects of cognition present themselves, the relation of the categories to objects, of whatever nature, would be quite incomprehensible. Thus it appears, that sympathy is a very powerful principle in human nature, that it has a great influence on our taste of beauty, and that it produces our sentiment of morals in all the artificial virtues. Nay, it may even be said that the true value of mathematics- that pride of human reason--consists in this; that she guides reason to the knowledge of nature--in her greater as well as in her less manifestations--in her beautiful order and regularity--guides her, moreover, to an insight into the wonderful unity of the moving forces in the operations of nature, far beyond the expectations of a philosophy building only on experience; and that she thus encourages philosophy to extend the province of reason beyond all experience, and at the same time provides it with the most excellent materials for supporting its investigations, in so far as their nature admits, by adequate and accordant intuitions.