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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 it may well appear strange that reason, whose proper duty it is to prescribe rules of discipline to all the other powers of the mind, should itself require this corrective. The legislation of human reason, or philosophy, has two objects- nature and freedom--and thus contains not only the laws of nature, but also those of ethics, at first in two separate systems, which, finally, merge into one grand philosophical system of cognition. The ideas of pure reason cannot be, of themselves and in their own nature, dialectical; it is from their misemployment alone that fallacies and illusions arise. For even supposing these impressions should be entirely effaced from the memory, the conviction they produced may still remain; and it is equally true, that all reasonings concerning causes and effects are originally derived from some impression; in the same manner, as the assurance of a demonstration proceeds always from a comparison of ideas, though it may continue after the comparison is forgot. The following is, therefore, the natural course of human reason. VII. Idea and Division of a Particular Science, under the Name of a Critique of Pure Reason. In truth, if the empirical philosopher had no other purpose in the establishment of his antithesis than to check the presumption of a reason which mistakes its true destination, which boasts of its insight and its knowledge, just where all insight and knowledge cease to exist, and regards that which is valid only in relation to a practical interest, as an advancement of the speculative interests of the mind (in order, when it is convenient for itself, to break the thread of our physical investigations, and, under pretence of extending our cognition, connect them with transcendental ideas, by means of which we really know only that we know nothing)--if, I say, the empiricist rested satisfied with this benefit, the principle advanced by him would be a maxim recommending moderation in the pretensions of reason and modesty in its affirmations, and at the same time would direct us to the right mode of extending the province of the understanding, by the help of the only true teacher, experience. A future state is so far removed from our comprehension, and we have so obscure an idea of the manner, in which we shall exist after the dissolution of the body, that all the reasons we can invent, however strong in themselves, and however much assisted by education, are never able with slow imaginations to surmount this difficulty, or bestow a sufficient authority and force on the idea.