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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.


[*[2]Footnote; I do not see why so much difficulty should be found in admitting that our internal sense is affected by ourselves.

 A regulative principle must, therefore, have been at the foundation of this opinion. The purpose of this law is, by a comparison of the conceptions of the understanding, to reduce them to the smallest possible number, although, at the same time, it does not justify us in demanding from objects themselves such a uniformity as might contribute to the convenience and the enlargement of the sphere of the understanding, or in expecting that it will itself thus receive from them objective validity. We find that reason perpetually comes to a stand, when it attempts to gain a priori the perception even of those laws which the most common experience confirms. From what source the conceptions of space and time, with which (as the only primitive quanta) they have to deal, enter their minds, is a question which they do not trouble themselves to answer; and they think it just as unnecessary to examine into the origin of the pure conceptions of the understanding and the extent of their validity. 
SECONDLY, We may call to remembrance the preceding system of the passions, in order to remark a still more considerable difference among our pains and pleasures.
 As these depend upon natural and physical causes, the examination of them would lead me too far from my present subject, into the sciences of anatomy and natural philosophy. Now, as this is true of all the members of the series, the entire series of conditions, and with them the unconditioned, is at the same time given in the very fact of the conditioned, the existence of which is possible only in and through that series, being given. A cognition may be objectively philosophical and subjectively historical--as is the case with the majority of scholars and those who cannot look beyond the limits of their system, and who remain in a state of pupilage all their lives. To talk therefore of objections and replies, and ballancing of arguments in such a question as this, is to confess, either that human reason is nothing but a play of words, or that the person himself, who talks so, has not a Capacity equal to such subjects.