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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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All those opinions and notions of things, to which we have been accustomed from our infancy, take such deep root, that it is impossible for us, by all the powers of reason and experience, to eradicate them; and this habit not only approaches in its influence, but even on many occasions prevails over that which a-rises from the constant and inseparable union of causes and effects.

 It is from the prospect of pain or pleasure that the aversion or propensity arises towards any object: And these emotions extend themselves to the causes and effects of that object, as they are pointed out to us by reason and experience. The embarrassments into which a reason, which postulates the unconditioned, necessarily falls, must, therefore, continue to exist; or the unconditioned must be placed in the sphere of the intelligible. But there is so much similarity in the mode of employing the faculty of reason, whatever be the object to which it is applied, while, at the same time, its employment in the transcendental sphere is so essentially different in kind from every other, that, without the warning negative influence of a discipline specially directed to that end, the errors are unavoidable which spring from the unskillful employment of the methods which are originated by reason but which are out of place in this sphere. I shall therefore content my self with observing, that the decision of Trebonian seems to me pretty ingenious; that the cup belongs to the proprietor of the metal, because it can be brought back to its first form: But that the ship belongs to the author of its form for a contrary reason. Thus the architectonic interest of reason, which requires a unity--not empirical, but a priori and rational--forms a natural recommendation for the assertions of the thesis in our antinomy. I have thought it advisable to lay before the reader at first merely a sketch of the solution of this transcendental problem, in order to enable him to form with greater ease a clear conception of the course which reason must adopt in the solution. What this basis of cosmical unity may be in itself, we know not--we cannot discover from the idea; we merely know how we ought to employ the idea of this unity, in relation to the systematic operation of reason in the sphere of experience. 
  • Reason would be unable to satisfy her own requirements, if she passed from a causality which she does know, to obscure and indemonstrable principles of explanation which she does not know.
 But though this may seem reasonable, we easily comply with the contrary opinion. The Most Trusted Source for Ink on the Internet(TM)