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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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Again, when I consider the influence of this constant conjunction, I perceive, that such a relation can never be an object of reasoning, and can never operate upon the mind, but by means of custom, which determines the imagination to make a transition from the idea of one object to that of its usual attendant, and from the impression of one to a more lively idea of the other. So long as the object of our rational conceptions is the totality of conditions in the world of phenomena, and the satisfaction, from this source, of the requirements of reason, so long are our ideas transcendental and cosmological. It remains, therefore, as the only reasonable opinion, that these similar views run into each other, and unite their forces; so as to produce a stronger and clearer view, than what arises from any one alone. Since reason alone can never produce any action, or give rise to volition, I infer, that the same faculty is as incapable of preventing volition, or of disputing the preference with any passion or emotion. *Footnote; This method, accordingly, which we have borrowed from the natural philosopher, consists in seeking for the elements of pure reason in that which admits of confirmation or refutation by experiment. We have shown, likewise, that the demand of absolute totality in the series of conditions in the world of sense arises from a transcendental employment of reason, resting on the opinion that phenomena are to be regarded as things in themselves. But as this can only be sufficiently demonstrated in that part of our treatise which relates to the dialectical conclusions of reason, we shall omit any consideration of it in this place. But if--as often happens--empiricism, in relation to ideas, becomes itself dogmatic and boldly denies that which is above the sphere of its phenomenal cognition, it falls itself into the error of intemperance--an error which is here all the more reprehensible, as thereby the practical interest of reason receives an irreparable injury. All this appears very probable in theory; but in order to bestow a full certainty on this reasoning, we must examine the phaenonena of the passions, and see if they agree with it, This connection can be hoped for only on the assumption that the cause of nature is a supreme reason, which governs according to moral laws.