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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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Sonic15 - 5 to 15 minutes When any of these passions are calm, and cause no disorder in the soul, they are very readily taken for the determinations of reason, and are supposed to proceed from the same faculty, with that, which judges of truth and falshood. Reason, therefore, has an immediate relation to the use of the understanding, not indeed in so far as the latter contains the ground of possible experience (for the conception of the absolute totality of conditions is not a conception that can be employed in experience, because no experience is unconditioned), but solely for the purpose of directing it to a certain unity, of which the understanding has no conception, and the aim of which is to collect into an absolute whole all acts of the understanding.
That element in the question of the freedom of the will, which has for so long a time placed speculative reason in such perplexity, is properly only transcendental, and concerns the question, whether there must be held to exist a faculty of spontaneous origination of a series of successive things or states. Probability or reasoning from conjecture may be divided into two kinds, viz. Rational cognitions which are objective, that is, which have their source in reason, can be so termed from a subjective point of view, only when they have been drawn by the individual himself from the sources of reason, that is, from principles; and it is in this way alone that criticism, or even the rejection of what has been already learned, can spring up in the mind. This reasoner has at heart the interest of diversity--in accordance with the principle of specification; another, the interest of unity--in accordance with the principle of aggregation. Now if we compare these two cases, of the open and concealed violations of the laws of honour, we shall find, that the difference betwixt them consists in this, that in the first ease the sign, from which we infer the blameable action, is single, and suffices alone to be the foundation of our reasoning and judgment; whereas in the latter the signs are numerous, and decide little or nothing when alone and unaccompanyed with many minute circumstances, which are almost imperceptible.