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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 although it is admitted that the only possible deduction of pure a priori cognition is a transcendental deduction, it is not, for that reason, perfectly manifest that such a deduction is absolutely necessary.

 Now, although this idea of the sum-total of all possibility, in so far as it forms the condition of the complete determination of everything, is itself undetermined in relation to the predicates which may constitute this sum-total, and we cogitate in it merely the sum-total of all possible predicates--we nevertheless find, upon closer examination, that this idea, as a primitive conception of the mind, excludes a large number of predicates--those deduced and those irreconcilable with others, and that it is evolved as a conception completely determined a priorI. Thus it becomes the conception of an individual object, which is completely determined by and through the mere idea, and must consequently be termed an ideal of pure reason. may be the first motive, which produced the action, and rendered it virtuous, is to reason in a circle. In the present case, we find the conditioned in the dynamical series connected with an empirically unconditioned, but non-sensuous condition; and thus satisfaction is done to the understanding on the one hand and to the reason on the other.* While, moreover, the dialectical arguments for unconditioned totality in mere phenomena fall to the ground, both propositions of reason may be shown to be true in their proper signification. [*Footnote; After what has been said of the psychological idea of the ego and its proper employment as a regulative principle of the operations of reason, I need not enter into details regarding the transcendental illusion by which the systematic unity of all the various phenomena of the internal sense is hypostatized. Of the three relations above-mentioned that of resemblance is the most fertile source of error; and indeed there are few mistakes in reasoning, which do not borrow largely from that origin.  

Actions may be laudable or blameable; but they cannot be reasonable: Laudable or blameable, therefore, are not the same with reasonable or unreasonable.

 
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.
 As there is here a person, who by means of a double relation is the object of my passion, the very same reasoning leads me to think the passion will be carryed farther. In this way the transcendental enlargement of our rational cognition would be, not the cause, but merely the effect of the practical teleology which pure reason imposes upon us.