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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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They always felt the need of going beyond mere nature, for the purpose of making a first beginning comprehensible. This is the case with good nature, good humour, facility, generosity, beauty, and many other qualities. But as this imperfection is inherent in human nature, we know that it must attend men in all their states and conditions; and that these, whom we chuse for rulers, do not immediately become of a superior nature to the rest of mankind, upon account of their superior power and authority. If we stop here (as is usual), and do not regard the empirical intuition as itself a mere phenomenon (as we ought to do), in which nothing that can appertain to a thing in itself is to be found, our transcendental distinction is lost, and we believe that we cognize objects as things in themselves, although in the whole range of the sensuous world, investigate the nature of its objects as profoundly as we may, we have to do with nothing but phenomena. Those 10,000 people send out 5,000 e-mails each for a total of 50,000,000 (50 million) e-mails. 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. Of this kind I assert justice to be; and shall endeavour to defend this opinion by a short, and, I hope, convincing argument, before I examine the nature of the artifice, from which the sense of that virtue is derived. As to what may be said, that the operations of nature are independent of our thought and reasoning, I allow it; and accordingly have observed, that objects bear to each other the relations of contiguity and succession: that like objects may be observed in several instances to have like relations; and that all this is independent of, and antecedent to the operations of the understanding. The second part--that of the rational doctrine of nature--may be subdivided into two, physica rationalis* and psychologia rationalis. But in the second place, should it be asked, Whether we ought to search for these principles in nature, or whether we must look for them in some other origin? I would reply, that our answer to this question depends upon the definition of the word, Nature, than which there is none more ambiguous and equivocal.