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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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For this reason, when it happens that there exists only a single word to express a certain conception, and this word, in its usual acceptation, is thoroughly adequate to the conception, the accurate distinction of which from related conceptions is of great importance, we ought not to employ the expression improvidently, or, for the sake of variety and elegance of style, use it as a synonym for other cognate words.

 For the very essence of reason consists in its ability to give an account, of all our conceptions, opinions, and assertions--upon objective, or, when they happen to be illusory and fallacious, upon subjective grounds. Before entering this region of discord and confusion, which the conflict of the laws of pure reason (antinomy) produces, we shall present the reader with some considerations, in explanation and justification of the method we intend to follow in our treatment of this subject. We can now establish this assertion, which at first sight appeared so rash, in relation to the two questions in which reason takes the greatest interest, and thus complete our discussion of the dialectic of pure reason. We have, therefore, no choice left but betwixt a false reason and none at all. But, secondly, it is equally obvious in this species of reasoning, that if the transference of the past to the future were founded merely on a conclusion of the understanding, it coued never occasion any belief or assurance. 
But, in this interest of thought, the severity of criticism has rendered to reason a not unimportant service, by the demonstration of the impossibility of making any dogmatical affirmation concerning an object of experience beyond the boundaries of experience.
 
This therefore is one reason, why an intention is requisite to excite either love or hatred.
 For if the condition of every conditioned--as regards its existence--is sensuous, and for this reason a part of the same series, it must be itself conditioned, as was shown in the antithesis of the fourth antinomy. 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.