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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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At the same time, when we designate certain objects as phenomena or sensuous existences, thus distinguishing our mode of intuiting them from their own nature as things in themselves, it is evident that by this very distinction we as it were place the latter, considered in this their own nature, although we do not so intuite them, in opposition to the former, or, on the other hand, we do so place other possible things, which are not objects of our senses, but are cogitated by the understanding alone, and call them intelligible existences (noumena). For it must be confest, that however the circumstances of human nature may render an union necessary, and however those passions of lust and natural affection may seem to render it unavoidable; yet there are other particulars in our natural temper, and in our outward circumstances, which are very incommodious, and are even contrary to the requisite conjunction. Such arguments are, as regards their result, rather to be termed sophisms than syllogisms, although indeed, as regards their origin, they are very well entitled to the latter name, inasmuch as they are not fictions or accidental products of reason, but are necessitated by its very nature. Here we must make a distinction betwixt those actions of animals, which are of a vulgar nature, and seem to be on a level with their common capacities, and those more extraordinary instances of sagacity, which they sometimes discover for their own preservation, and the propagation of their species. To begin with the coherence; we may observe, that though those internal impressions, which we regard as fleeting and perishing, have also a certain coherence or regularity in their appearances, yet it is of somewhat a different nature, from that which we discover in bodies. It is therefore manifest that there can only be a transcendental deduction of these conceptions and by no means an empirical one; also, that all attempts at an empirical deduction, in regard to pure a priori conceptions, are vain, and can only be made by one who does not understand the altogether peculiar nature of these cognitions. But in the Critique itself it will be demonstrated, not hypothetically, but apodeictically, from the nature of our representations of space and time. In this case, nature is the complete and all-sufficient cause of every event; and condition and conditioned, cause and effect are contained in the same series, and necessitated by the same law.