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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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But from the complete analysis of these conceptions themselves, as also from a complete investigation of those derived from them, it abstains with reason; partly because it would be deviating from the end in view to occupy itself with this analysis, since this process is not attended with the difficulty and insecurity to be found in the synthesis, to which our critique is entirely devoted, and partly because it would be inconsistent with the unity of our plan to burden this essay with the vindication of the completeness of such an analysis and deduction, with which, after all, we have at present nothing to do. Moral conceptions are not perfectly pure conceptions of reason, because an empirical element--of pleasure or pain--lies at the foundation of them. That is, reason desires to be able to represent all the determinations of the internal sense as existing in one subject, all powers as deduced from one fundamental power, all changes as mere varieties in the condition of a being which is permanent and always the same, and all phenomena in space as entirely different in their nature from the procedure of thought. In this view, the doubt respecting all dogmatical philosophy, which proceeds without the guidance of criticism, is well grounded; but we cannot therefore deny to reason the ability to construct a sound philosophy, when the way has been prepared by a thorough critical investigation. 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. Reason cannot trouble herself with opinions. All this requires a mutual exchange and commerce; for which reason the translation of property by consent is founded on a law of nature, as well as its stability without such a consent. For pure speculative reason has this peculiarity, that, in choosing the various objects of thought, it is able to define the limits of its own faculties, and even to give a complete enumeration of the possible modes of proposing problems to itself, and thus to sketch out the entire system of metaphysics. Of the Ultimate End of the Natural Dialectic of Human Reason.