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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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The component parts of the probability and possibility, being alike in their nature, must produce like effects; and the likeness of their effects consists in this, that each of them presents a view of a particular object.

 The uneasiness and satisfaction are not only inseparable from vice and virtue, but constitute their very nature and essence. The highest reality must be regarded rather as the ground than as the sum-total of the possibility of all things, and the manifold nature of things be based, not upon the limitation of the primal being itself, but upon the complete series of effects which flow from it. It is a quality very observable in human nature, that any opposition, which does not entirely discourage and intimidate us, has rather a contrary effect, and inspires us with a more than ordinary grandeur and magnanimity. On the other hand, in our investigations of the phenomena of nature, much must remain uncertain, and many questions continue insoluble; because what we know of nature is far from being sufficient to explain all the phenomena that are presented to our observation. Or are you venturing into a new field and need a boost to get your foot in the door so you can prove your capabilities? 
The same system may help us to form a just notion of the happiness, as well as of the dignity of virtue, and may interest every principle of our nature in the embracing and cherishing that noble quality.
 Most of the works of art are esteemed beautiful, in proportion to their fitness for the use of man, and even many of the productions of nature derive their beauty from that source. Or if he rather chuses, that this question should be decided by fair arguments before philosophers, than by declamations before the people, let him return to what I have advanced to prove that liberty and chance are synonimous; and concerning the nature of moral evidence and the regularity of human actions. But this philosopher did not consider that, granting the soul to possess this simple nature, which contains no parts external to each other and consequently no extensive quantity, we cannot refuse to it any less than to any other being, intensive quantity, that is, a degree of reality in regard to all its faculties, nay, to all that constitutes its existence. The philosophers of antiquity regarded all the forms of nature as contingent; while matter was considered by them, in accordance with the judgement of the common reason of mankind, as primal and necessary.