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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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These principles are not mere hypotheses employed for the purpose of experimenting upon nature; although when any such connection is discovered, it forms a solid ground for regarding the hypothetical unity as valid in the sphere of nature--and thus they are in this respect not without their use.

 There is no phaenomenon in nature, but what is compounded and modifyd by so many different circumstances, that in order to arrive at the decisive point, we must carefully separate whatever is superfluous, and enquire by new experiments, if every particular circumstance of the first experiment was essential to it. For, granting that certain responsibilities lie upon us, which, as based on the ideas of reason, deserve to be respected and submitted to, although they are incapable of a real or practical application to our nature, or, in other words, would be responsibilities without motives, except upon the supposition of a Supreme Being to give effect and influence to the practical laws; in such a case we should be bound to obey our conceptions, which, although objectively insufficient, do, according to the standard of reason, preponderate over and are superior to any claims that may be advanced from any other quarter. It is opposed to the cognition of nature, which concerns only those objects or predicates which can be presented in a possible experience. I know that BIG money is not in being greedy. In this sphere, accordingly, reason cannot present to us any other than pragmatical laws of free action, for our guidance towards the aims set up by the senses, and is incompetent to give us laws which are pure and determined completely a priorI. On the other hand, pure practical laws, the ends of which have been given by reason entirely a priori, and which are not empirically conditioned, but are, on the contrary, absolutely imperative in their nature, would be products of pure reason. For speculative reason is, in the sphere of transcendentalism, dialectical in its own nature. But in the Critique itself it will be demonstrated, not hypothetically, but apodeictically, from the nature of our representations of space and time.