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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 speculative reasonings, which cost so much pains to philosophers, are often formed by the world naturally, and without reflection: As difficulties, which seem unsurmountable in theory, are easily got over in practice.

 You're not the only one frustrated about the length of time it takes to be listed, or all the pitfalls involved.  The key to the solution of such questions cannot, therefore, be found in our conceptions, or in pure thought, but must lie without us and for that reason is in many cases not to be discovered; and consequently a satisfactory explanation cannot be expected. That reason possesses the faculty of causality, or that at least we are compelled so to represent it, is evident from the imperatives, which in the sphere of the practical we impose on many of our executive powers. Thus the empiricism of transcendentally idealizing reason is robbed of all popularity; and, however prejudicial it may be to the highest practical principles, there is no fear that it will ever pass the limits of the schools, or acquire any favour or influence in society or with the multitude. 

There are only three modes of proving the existence of a Deity, on the grounds of speculative reason.

 Thus God and a future life are two hypotheses which, according to the principles of pure reason, are inseparable from the obligation which this reason imposes upon us. It may, perhaps, be said, that after experience of the constant conjunction of certain objects, we reason in the following manner. [*Footnote; The investigations and calculations of astronomers have taught us much that is wonderful; but the most important lesson we have received from them is the discovery of the abyss of our ignorance in relation to the universe--an ignorance the magnitude of which reason, without the information thus derived, could never have conceived. This secondary satisfaction or vanity becomes one of the principal recommendations of riches, and is the chief reason, why we either desire them for ourselves, or esteem them in others. This argument I esteem just and decisive; but in order to give greater authority to the present reasoning, let us suppose it false for a moment, and see what will follow.