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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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In the science of nature, where all assertion is based upon empirical intuition, such subreptions may be guarded against by the repeated comparison of observations; but this mode of proof is of little value in this sphere of knowledge. Thus we cognize only the necessity of effects in nature, the causes of which are given us. We cannot understand, in fact, how a logical principle of unity can of right exist, unless we presuppose a transcendental principle, by which such a systematic unit--as a property of objects themselves--is regarded as necessary a priorI. For with what right can reason, in its logical exercise, require us to regard the variety of forces which nature displays, as in effect a disguised unity, and to deduce them from one fundamental force or power, when she is free to admit that it is just as possible that all forces should be different in kind, and that a systematic unity is not conformable to the design of nature? As to the obligations which the male sex lie under, with regard to chastity, we may observe, that according to the general notions of the world, they bear nearly the same proportion to the obligations of women, as the obligations of the law of nations do to those of the law of nature. It follows from all these considerations that it is not consonant with the nature of philosophy, especially in the sphere of pure reason, to employ the dogmatical method, and to adorn itself with the titles and insignia of mathematical science. We must, therefore, proceed by general rules, and regulate ourselves by general interests, in modifying the law of nature concerning the stability of possession. It is usual with mathematicians, to pretend, that those ideas, which are their objects, are of so refined and spiritual a nature, that they fall not under the conception of the fancy, but must be comprehended by a pure and intellectual view, of which the superior faculties of the soul are alone capable. We have no right to decline the solution of such problems, on the ground that the solution can be discovered only from the nature of things, and under pretence of the limitation of human faculties, for reason is the sole creator of all these ideas, and is therefore bound either to establish their validity or to expose their illusory nature.