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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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I need not observe, that it is no just objection to the present doctrine, that we can reason upon our past conclusions or principles, without having recourse to those impressions, from which they first arose.

 Uncertainty is, indeed, in one respect as near allyed to hope as to fear, since it makes an essential part in the composition of the former passion; but the reason, why it inclines not to that side, is, that uncertainty alone is uneasy, and has a reladon of impressions to the uneasy passions. Before I leave this subject I shall employ the same principles to explain that distinction of reason, which is so much talked of, and is so little understood, in the schools. Whether I have succeeded in what I professed to do, it is for the reader to determine; it is the author's business merely to adduce grounds and reasons, without determining what influence these ought to have on the mind of his judges. But this cognition, which is limited to objects of experience, is not for that reason derived entirely, from, experience, but--and this is asserted of the pure intuitions and the pure conceptions of the understanding--there are, unquestionably, elements of cognition, which exist in the mind a priorI. Now there are only two ways in which a necessary harmony of experience with the conceptions of its objects can be cogitated. 
If you pretend, therefore, to prove a priori, that such a position of bodies can never cause thought; because turn it which way you will, it is nothing but a position of bodies; you must by the same course of reasoning conclude, that it can never produce motion; since there is no more apparent connexion in the one case than in the other.
 The above judgement is complete evidence that we are accustomed to think that reason is not affected by sensuous conditions, that in it no change takes place--although its phenomena, in other words, the mode in which it appears in its effects, are subject to change--that in it no preceding state determines the following, and, consequently, that it does not form a member of the series of sensuous conditions which necessitate phenomena according to natural laws. 

For these reasons, the action of a free agent must be termed, in regard to causality, if not in relation to time, an absolutely primal beginning of a series of phenomena.

 

A body is consequently divisible to infinity, though it does not, for that reason, consist of an infinite number of parts.