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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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And the earnings potential is truly staggering! All those objects, of which we call the one cause and the other effect, considered in themselves, are as distinct and separate from each other, as any two things in nature, nor can we ever, by the most accurate survey of them, infer the existence of the one from that of the other. Whether reason is not itself, in the actual delivery of these laws, determined in its turn by other influences, and whether the action which, in relation to sensuous impulses, we call free, may not, in relation to higher and more remote operative causes, really form a part of nature--these are questions which do not here concern us. But should the king, by his unjust practices, or his attempts for a tyrannical and despotic power, justly forfeit his legal, it then not only becomes morally lawful and suitable to the nature of political society to dethrone him; but what is more, we are apt likewise to think, that the remaining members of the constitution acquire a right of excluding his next heir, and of chusing whom they please for his successor. The former presents the system of all the conceptions and principles belonging to the understanding and the reason, and which relate to objects in general, but not to any particular given objects (Ontologia); the latter has nature for its subject-matter, that is, the sum of given objects--whether given to the senses, or, if we will, to some other kind of intuition--and is accordingly physiology, although only rationalis. The assertor of the all-sufficiency of nature in regard to causality (transcendental Physiocracy), in opposition to the doctrine of freedom, would defend his view of the question somewhat in the following manner. We have already observed, that moral distinctions depend entirely on certain peculiar sentiments of pain and pleasure, and that whatever mental quality in ourselves or others gives us a satisfaction, by the survey or reflection, is of course virtuous; as every thing of this nature, that gives uneasiness, is vicious. It is very preposterous, therefore, to imagine, that we can have any idea of property, without fully comprehending the nature of justice, and shewing its origin in the artifice and contrivance of man. Here also does reason presuppose the existence of the systematic unity of various powers--inasmuch as particular laws of nature are subordinate to general laws; and parsimony in principles is not merely an economical principle of reason, but an essential law of nature.