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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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Hence it proceeds, that every action of the mind, which operates with the same calmness and tranquillity, is confounded with reason by all those, who judge of things from the first view and appearance. They are conceptions of pure reason, for they regard all empirical cognition as determined by means of an absolute totality of conditions. Reason, for instance, exerts itself without producing any sensible emotion; and except in the more sublime disquisitions of philosophy, or in the frivolous subtilties of the school, scarce ever conveys any pleasure or uneasiness. For there is a principle of human nature, which we have frequently taken notice of, that men are mightily addicted to general rules, and that we often carry our maxims beyond those reasons, which first induced us to establish them. But this hypothetical procedure is in perfect conformity with the laws of reason. If they are principles of pure reason, our labour is alike in vain. Moreover, reason is sufficiently held in check by its own power, the limits imposed on it by its own nature are sufficient; it is unnecessary for you to place over it additional guards, as if its power were dangerous to the constitution of the intellectual state. 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. - Now I maintain that, among all speculative cognition, the peculiarity of transcendental philosophy is that there is no question, relating to an object presented to pure reason, which is insoluble by this reason; and that the profession of unavoidable ignorance- the problem being alleged to be beyond the reach of our faculties- cannot free us from the obligation to present a complete and satisfactory answer.
This dialectical argument I shall call the ideal of pure reason.