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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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For one part of space, although it may be perfectly similar and equal to another part, is still without it, and for this reason alone is different from the latter, which is added to it in order to make up a greater space.

 For these reasons, the method of definition employed in mathematics cannot be imitated in philosophy. The naturalist of pure reason lays it down as his principle that common reason, without the aid of science--which he calls sound reason, or common sense--can give a more satisfactory answer to the most important questions of metaphysics than speculation is able to do. Get your free copy while supplies last!  For, granting that certain responsibilities lie upon us, which, as based on the ideas of reason, deserve to be respected and submitted to, although they are incapable of a real or practical application to our nature, or, in other words, would be responsibilities without motives, except upon the supposition of a Supreme Being to give effect and influence to the practical laws; in such a case we should be bound to obey our conceptions, which, although objectively insufficient, do, according to the standard of reason, preponderate over and are superior to any claims that may be advanced from any other quarter. For what does reason discover, when it pronounces any action vicious? Does it discover a relation or a matter of fact? These questions are decisive, and must not be eluded.] Here, too, we find it to be the case, as we generally found in the self-contradictions and perplexities of a reason which strives to pass the bounds of possible experience, that the problem is properly not physiological, but transcendental. But philosophers observing, that almost in every part of nature there is contained a vast variety of springs and principles, which are hid, by reason of their minuteness or remoteness, find that it is at least possible the contrariety of events may not proceed from any contingency in the cause, but from the secret operation of contrary causes. Before entering this region of discord and confusion, which the conflict of the laws of pure reason (antinomy) produces, we shall present the reader with some considerations, in explanation and justification of the method we intend to follow in our treatment of this subject. A body is consequently divisible to infinity, though it does not, for that reason, consist of an infinite number of parts. Whoever considers the history of the several nations of the world; their revolutions, conquests, increase, and diminution; the manner in which their particular governments are established, and the successive right transmitted from one person to another, will soon learn to treat very lightly all disputes concerning the rights of princes, and will be convinced, that a strict adherence to any general rules, and the rigid loyalty to particular persons and families, on which some people set so high a value, are virtues that hold less of reason, than of bigotry and superstition.