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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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Is it because human nature is generally grateful, and makes us conclude, that a man who does any harm never received any favour from the person he harmed? But human nature is not so generally grateful, as to justify such a conclusion.

 With a guarantee like that it would be hard for any serious gambler to refuse, and we mean what we say if you lose your stake, we will give you double your stake back.  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. It animates the study of nature, as it itself derives its existence and draws ever new strength from that source.  If any difficulty attend this system concerning the laws of nature and nations, it will be with regard to the universal approbation or blame, which follows their observance or transgression, and which some may not think sufficiently explained from the general interests of society. For the form of reason has its law, which, without taking into consideration the particular nature of the cognition about which it is employed, can be discovered a priori, by the simple analysis of the action of reason into its momenta. 
It will probably be said, that my reasoning makes nothing to the matter in hands and that I explain only the manner in which objects affect the senses, without endeavouring to account for their real nature and operations.
 This being admitted as unexceptionably valid, the requirements of the understanding, which recognizes nothing but nature in the region of phenomena, are satisfied, and our physical explanations of physical phenomena may proceed in their regular course, without hindrance and without opposition. 
In the former sense we speak of the nature of liquid matter, of fire, etc., and employ the word only adjective; while, if speaking of the objects of nature, we have in our minds the idea of a subsisting whole.]
 For we have merely presupposed a something, of which we have no conception, which we do not know as it is in itself; but, in relation to the systematic disposition of the universe, which we must presuppose in all our observation of nature, we have cogitated this unknown being in analogy with an intelligent existence (an empirical conception), that is to say, we have endowed it with those attributes, which, judging from the nature of our own reason, may contain the ground of such a systematic unity. For granting that morality had no foundation in nature, it must still be allowed, that vice and virtue, either from self-interest or the prejudices of education, produce in us a real pain and pleasure; and this we may observe to be strenuously asserted by the defenders of that hypothesis.