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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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And though, on many occasions, my sympathy with him goes not so far as entirely to change my sentiments, and way of thinking; yet it seldom is so weak as not to disturb the easy course of my thought, and give an authority to that opinion, which is recommended to me by his assent and approbation. The reason is that the only way of arriving at this knowledge is through the essential principles of reason, and thus it is always certain and indisputable; because reason is employed in concreto--but at the same time a priori--that is, in pure and, therefore, infallible intuition; and thus all causes of illusion and error are excluded. The purpose of the analogies is therefore to represent to us the unity of nature in the connection of all phenomena under certain exponents, the only business of which is to express the relation of time (in so far as it contains all existence in itself) to the unity of apperception, which can exist in synthesis only according to rules. Whatever other passions we may be actuated by; pride, ambition, avarice, curiosity, revenge or lust; the soul or animating principle of them all is sympathy; nor would they have any force, were we to abstract entirely from the thoughts and sentiments of others. Now it is evident, that those sentiments, whence-ever they are derived, must vary according to the distance or contiguity of the objects; nor can I feel the same lively pleasure from the virtues of a person, who lived in Greece two thousand years ago, that I feel from the virtues of a familiar friend and acquaintance. CLICK HERE TO VISIT US NOW By this means we make a difference, betwixt the idea meant by the word, OBJECT, and that meant by ITSELF, without going the length of number, and at the same time without restraining ourselves to a strict and absolute unity. The true use of the conceptions of reflection in the employment of the understanding has, as we have shown, been so misconceived by Leibnitz, one of the most acute philosophers of either ancient or modern times, that he has been misled into the construction of a baseless system of intellectual cognition, which professes to determine its objects without the intervention of the senses. In that demonstration, it was taken for granted that the world is a thing in itself--given in its totality prior to all regress, and a determined position in space and time was denied to it--if it was not considered as occupying all time and all space.