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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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You can now operate that Big Business right from your home office. But, as we have allowed ourselves to assume the existence of a self-subsistent reality out of the field of experience, and are therefore obliged to regard phenomena as merely a contingent mode of representing intelligible objects employed by beings which are themselves intelligences--no other course remains for us than to follow an alogy and employ the same mode in forming some conception of intelligible things, of which we have not the least knowledge, which nature taught us to use in the formation of empirical conceptions. Or if they esteem that opinion absurd and impious, as it really is, I shall tell them how they may avoid it; and that is, by concluding from the very first, that they have no adequate idea of power or efficacy in any object; since neither in body nor spirit, neither in superior nor inferior natures, are they able to discover one single instance of it. The frequent repetition of any idea infixes it in the imagination; but coued never possibly of itself produce belief, if that act of the mind was, by the original constitution of our natures, annexed only to a reasoning and comparison of ideas. That cause, which excites the passion, is related to the object, which nature has attributed to the passion; the sensation, which the cause separately produces, is related to the sensation of the passion: From this double relation of ideas and impressions, the passion is derived. In this respect, however, that law of nature, concerning the performance of promises, is only comprized along with the rest; and its exact observance is to be considered as an effect of the institution of government, and not the obedience to government as an effect of the obligation of a promise. Such a conception can always be defined; for I must know thoroughly what I wished to cogitate in it, as it was I who created it, and it was not given to my mind either by the nature of my understanding or by experience. We begin by hypostatizing the principle of systematic unity, and by giving an anthropomorphic determination to the conception of a Supreme Intelligence, and then proceed forcibly to impose aims upon nature. But those transcendental questions which pass beyond the limits of nature, we could never answer, even although all nature were laid open to us, because we have not the power of observing our own mind with any other intuition than that of our internal sense.