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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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We must ascertain, I say, whether this requirement of reason has not been regarded, by a misunderstanding, as a transcendental principle of pure reason, which postulates a thorough completeness in the series of conditions in objects themselves. Again, the dogmatical opponent of religion gives employment to criticism, and enables us to test and correct its principles, while there is no occasion for anxiety in regard to the influence and results of his reasoning. Whether reason is not itself, in the actual delivery of these laws, determined in its turn by other influences, and whether the action which, in relation to sensuous impulses, we call free, may not, in relation to higher and more remote operative causes, really form a part of nature--these are questions which do not here concern us. Thus if instead of saying, that in war the weaker have always recourse to negotiation, we should say, that they have always recourse to conquest, the custom, which we have acquired of attributing certain relations to ideas, still follows the words, and makes us immediately perceive the absurdity of that proposition; in the same manner as one particular idea may serve us in reasoning concerning other ideas, however different from it in several circumstances. Upon examination, I find only one of the reasons commonly produced for this opinion to be satisfactory, viz. The second part of our transcendental logic must therefore be a critique of dialectical illusion, and this critique we shall term transcendental dialectic-- not meaning it as an art of producing dogmatically such illusion (an art which is unfortunately too current among the practitioners of metaphysical juggling), but as a critique of understanding and reason in regard to their hyperphysical use. Thus the transcendental and only determinate conception of God, which is presented to us by speculative reason, is in the strictest sense deistic. The above is the general conception of the faculty of reason, in so far as it has been possible to make it comprehensible in the absence of examples.