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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 former cogitates its object either by means of pure transcendental conceptions, as an ens originarium, realissimum, ens entium, and is termed transcendental theology; or, by means of a conception derived from the nature of our own mind, as a supreme intelligence, and must then be entitled natural theology. As nature has given to the body certain appetites and inclinations, which she encreases, diminishes, or changes according to the situation of the fluids or solids; she has proceeded in the same manner with the mind. Metaphysic is divided into that of the speculative and that of the practical use of pure reason, and is, accordingly, either the metaphysic of nature, or the metaphysic of ethics. All men, say they, are born free and equal: Government and superiority can only be established by consent: The consent of men, in establishing government, imposes on them a new obligation, unknown to the laws of nature. Now, as this problem relates to our in reference to the highest aim of humanity, it is evident that the ultimate intention of nature, in the constitution of our reason, has been directed to the moral alone. Now we learn what this empirical character is only from phenomenal effects, and from the rule of these which is presented by experience; and for this reason all the actions of man in the world of phenomena are determined by his empirical character, and the co-operative causes of nature. To which we may add, that a man living under an absolute government, would owe it no allegiance; since, by its very nature, it depends not on consent. If we can, in addition to this, develop the subjective causes of the judgement, which we have taken for its objective grounds, and thus explain the deceptive judgement as a phenomenon in our mind, apart altogether from the objective character of the object, we can then expose the illusion and need be no longer deceived by it, although, if its subjective cause lies in our nature, we cannot hope altogether to escape its influence. The most obvious conclusion from this is, that human nature is in general pusillanimous; since upon the sudden appearance of any object.