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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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But as a little reflection destroys this conclusion, that our perceptions have a continued existence, by shewing that they have a dependent one, it would naturally be expected, that we must altogether reject the opinion, that there is such a thing in nature as a continued existence, which is preserved even when it no longer appears to the senses. The positive value of the critical principles of pure reason in relation to the conception of God and of the simple nature of the soul, admits of a similar exemplification; but on this point I shall not dwell. If for some reason a legitimate email is flagged as spam, you can easily recover in multiple ways. Whatever is grounded in the nature of our powers will be found to be in harmony with the final purpose and proper employment of these powers, when once we have discovered their true direction and aim. Were the case the same with us as Milton represents it to be with the angels, to whom descent is adverse, and who cannot sink without labour and compulsion, this order of things would be entirely inverted; as appears hence, that the very nature of ascent and descent is derived from the difficulty and propensity, and consequently every one of their effects proceeds from that origin. But not only in that wherein human reason is a real causal agent and where ideas are operative causes (of actions and their objects), that is to say, in the region of ethics, but also in regard to nature herself, Plato saw clear proofs of an origin from ideas. This is to reverse the order of nature, and make that secondary, which is really primary, To every operation there is a power proportioned; and this power must be placed on the body, that operates. I shall, therefore, restrict myself to the simple and equitable demand that such reasoners will demonstrate, from the nature of the human mind as well as from that of the other sources of knowledge, how we are to proceed to extend our cognition completely a priori, and to carry it to that point where experience abandons us, and no means exist of guaranteeing the objective reality of our conceptions.