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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 wisdom of a Supreme Being, and in the shortness of life, so inadequate to the development of the glorious powers of human nature, we may find equally sufficient grounds for a doctrinal belief in the future life of the human soul.

 I cannot forbear having a curiosity to be acquainted with the principles of moral good and evil, the nature and foundation of government, and the cause of those several passions and inclinations, which actuate and govern me. But since the moral law is binding on each individual in the use of his freedom of volition, even if others should not act in conformity with this law, neither the nature of things, nor the causality of actions and their relation to morality, determine how the consequences of these actions will be related to happiness; and the necessary connection of the hope of happiness with the unceasing endeavour to become worthy of happiness, cannot be cognized by reason, if we take nature alone for our guide. Nature, by an absolute and uncontroulable necessity has determined us to judge as well as to breathe and feel; nor can we any more forbear viewing certain objects in a stronger and fuller light, upon account of their customary connexion with a present impression, than we can hinder ourselves from thinking as long, as we are awake, or seeing the surrounding bodies, when we turn our eyes towards them in broad sunshine. It may therefore be thought, that here is a plain dilemma, that decides concerning the nature of those abstract ideas, which have afforded so much speculation to philosophers. 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. The question, then, suggests itself, whether freedom is possible; and, if it is, whether it can consist with the universality of the natural law of causality; and, consequently, whether we enounce a proper disjunctive proposition when we say; "Every effect must have its origin either in nature or in freedom," or whether both cannot exist together in the same event in different relations. Consequently, the hypothesis of a wise author of the universe is necessary for my guidance in the investigation of nature--is the condition under which alone I can fulfil an end which is contingent indeed, but by no means unimportant. In order to discover these necessities and interests, we must consider the same qualities of human nature, which we have already found to give rise to the preceding laws of society. Secondly, Why we conclude, that such particular causes must necessarily have such particular effects; and what is the nature of that inference we draw from the one to the other, and of the belief we repose in it?