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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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To this reasoning, I entirely agree; and assert, that the only useful notion of equality, or inequality, is derived from the whole united appearance and the comparison of particular objects. They do not, however, reflect that both, without question of their reality as representations, belong only to the genus phenomenon, which has always two aspects, the one, the object considered as a thing in itself, without regard to the mode of intuiting it, and the nature of which remains for this very reason problematical, the other, the form of our intuition of the object, which must be sought not in the object as a thing in itself, but in the subject to which it appears-- which form of intuition nevertheless belongs really and necessarily to the phenomenal object.
I would fain ask those philosophers, who found so much of their reasonings on the distinction of substance and accident, and imagine we have clear ideas of each, whether the idea of substance be derived from the impressions of sensation or of reflection? If it be conveyed to us by our senses, I ask, which of them; and after what manner? If it be perceived by the eyes, it must be a colour; if by the ears, a sound; if by the palate, a taste; and so of the other senses. This deceitful method of reasoning is a plain proof, that there are contained in the subject some obscurities and difficulties, which we are not able to surmount, and which we desire to evade by this artifice. That is the work more of imagination and passion than of reason. Those, therefore, who make use of the words property, or right, or obligation, before they have explained the origin of justice, or even make use of them in that explication, are guilty of a very gross fallacy, and can never reason upon any solid foundation.