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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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It would be tedious to repeat all the arguments, by which I have proved [Book II. Part III. Sect 3.], that reason is perfectly inert, and can never either prevent or produce any action or affection.

 The presumed consent of the father, the imitation of the succession to private families, the interest, which the state has in chusing the person, who is most powerful, and has the most numerous followers; all these reasons lead men to prefer the son of their late monarch to any other person. 
But an ideal of pure reason cannot be termed mysterious or inscrutable, because the only credential of its reality is the need of it felt by reason, for the purpose of giving completeness to the world of synthetical unity.
 Now to apply all this to the present case; I suppose a person to have lent me a sum of money, on condition that it be restored in a few days; and also suppose, that after the expiration of the term agreed on, he demands the sum: I ask, What reason or motive have I to restore the money? It will, perhaps, be said, that my regard to justice, and abhorrence of villainy and knavery, are sufficient reasons for me, if I have the least grain of honesty, or sense of duty and obligation. You shall serve as our agent. But, if you are rash enough to deny the enigmatical secrets of nature for this reason, you will find yourselves obliged to deny also the existence of many fundamental properties of natural objects (such as fundamental forces), which you can just as little comprehend; and even the possibility of so simple a conception as that of change must present to you insuperable difficulties. Secondly, in cosmology, we must investigate the conditions of all natural phenomena, internal as well as external, as if they belonged to a chain infinite and without any prime or supreme member, while we do not, on this account, deny the existence of intelligible grounds of these phenomena, although we never employ them to explain phenomena, for the simple reason that they are not objects of our cognition. CHAPTER I. The Discipline of Pure Reason.