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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 even supposing these impressions should be entirely effaced from the memory, the conviction they produced may still remain; and it is equally true, that all reasonings concerning causes and effects are originally derived from some impression; in the same manner, as the assurance of a demonstration proceeds always from a comparison of ideas, though it may continue after the comparison is forgot.

 We find, on the contrary, that civil laws punish this crime at the same age as any other, which is criminal, of itself, without our consent; that is, when the person is come to the full use of reason: Whereas to this crime they ought in justice to allow some intermediate time, in which a tacit consent at least might be supposed. The function of the categorical judgement is that of the relation of subject to predicate; for example, in the proposition; "All bodies are divisible." But in regard to the merely logical use of the understanding, it still remains undetermined to which Of these two conceptions belongs the function Of subject and to which that of predicate. But an intuition can take place only in so far as the object is given to us. The understanding exerts itself after two different ways, as it judges from demonstration or probability; as it regards the abstract relations of our ideas, or those relations of objects, of which experience only gives us information. genuine science, instead of wasting them, as at present, on speculations which can never lead to any result, or on the idle attempt to invent new ideas and opinions. Therefore, between reality in a phenomenon and negation, there exists a continuous concatenation of many possible intermediate sensations, the difference of which from each other is always smaller than that between the given sensation and zero, or complete negation. For that objects of sensuous intuition must correspond to the formal conditions of sensibility existing a priori in the mind is quite evident, from the fact that without these they could not be objects for us; but that they must also correspond to the conditions which understanding requires for the synthetical unity of thought is an assertion, the grounds for which are not so easily to be discovered.