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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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Perhaps, therefore, it may be concluded from the precedent reasoning, that the evidence of all ancient history must now be lost; or at least, will be lost in time, as the chain of causes encreases, and runs on to a greater length.

 From this we see that reason endeavours to subject the great variety of the cognitions of the understanding to the smallest possible number of principles (general conditions), and thus to produce in it the highest unity. No synthetical proposition of pure transcendental reason can be so evident, as is often rashly enough declared, as the statement, twice two are four. 
In relation to the present problem, therefore, the regulative principle of reason is that everything in the sensuous world possesses an empirically conditioned existence--that no property of the sensuous world possesses unconditioned necessity--that we are bound to expect, and, so far as is possible, to seek for the empirical condition of every member in the series of conditions--and that there is no sufficient reason to justify us in deducing any existence from a condition which lies out of and beyond the empirical series, or in regarding any existence as independent and self-subsistent; although this should not prevent us from recognizing the possibility of the whole series being based upon a being which is intelligible, and for this reason free from all empirical conditions.
 Now what is this taste, from which true and false wit in a manner receive their being, and without which no thought can have a title to either of these denominations? It is plainly nothing but a sensation of pleasure from true wit, and of uneasiness from false, without oar being able to tell the reasons of that pleasure or uneasiness. The object of the hypothetical employment of reason is therefore the systematic unity of cognitions; and this unity is the criterion of the truth of a rule. 
In effect, Reason has only one single interest, and the seeming contradiction existing between her maxims merely indicates a difference in, and a reciprocal limitation of, the methods by which this interest is satisfied.