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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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I am uneasy to think I approve of one object, and disapprove of another; call one thing beautiful, and another deformed; decide concerning truth and falshood, reason and folly, without knowing upon what principles I proceed. The more legislation and government are in harmony with this idea, the more rare do punishments become and thus it is quite reasonable to maintain, as Plato did, that in a perfect state no punishments at all would be necessary. Camps are the true mothers of cities; and as war cannot be administered, by reason of the suddenness of every exigency, without some authority in a single person, the same kind of authority naturally takes place in that civil government, which succeeds the military. VI. The Universal Problem of Pure Reason. Yours for only $29.99 + FREE SHIPPING. Proceeding then in that reasoning, wherein we have advanced three steps; that chance is merely the negation of a cause, and produces a total indifference in the mind; that one negation of a cause and one total indifference can never be superior or inferior to another; and that there must always be a mixture of causes among the chances, in order to be the foundation of any reasoning: We are next to consider what effect a superior combination of chances can have upon the mind, and after what manner it influences our judgment and opinion. But why need we seek for other arguments to prove, that a present impression with a relation or transition of the fancy may inliven any idea, when this very instance of our reasonings from cause and effect will alone suffice to that purpose? It is certain we must have an idea of every matter of fact, which we believe. What party, then, shall we choose among these difficulties? If we embrace this principle, and condemn all refined reasoning, we run into the most manifest absurdities. But we feel persuaded that we are able to proceed beyond a conception, and to extend our cognition a priorI. We attempt this in two ways--either, through the pure understanding, in relation to that which may become an object of experience, or, through pure reason, in relation to such properties of things, or of the existence of things, as can never be presented in any experience.