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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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Either, then, it is impossible to annihilate composition in thought; or, after such annihilation, there must remain something that subsists without composition, that is, something that is simple. 3. The Internal and External. Thus the Person who has learned a system of philosophy--say the Wolfian--although he has a perfect knowledge of all the principles, definitions, and arguments in that philosophy, as well as of the divisions that have been made of the system, possesses really no more than an historical knowledge of the Wolfian system; he knows only what has been told him, his judgements are only those which he has received from his teachers. Among the rest, it is the reason why there is a much greater mixture of pride in contempt, than of humility in respect, and why we are more elevated with the view of one below us, than mortifyed with the presence of one above us. And thus scepticism, the bane of dogmatical philosophy, conducts us to a sound investigation into the understanding and the reason. The assertion of an empirical origin would attribute to them a sort of generatio aequivoca. The former may be called explicative, the latter augmentative judgements; because the former add in the predicate nothing to the conception of the subject, but only analyse it into its constituent conceptions, which were thought already in the subject, although in a confused manner; the latter add to our conceptions of the subject a predicate which was not contained in it, and which no analysis could ever have discovered therein. From all this it results that action alone, as an empirical criterion, is a sufficient proof of the presence of substantiality, without any necessity on my part of endeavouring to discover the permanence of substance by a comparison. It follows that all transcendental ideas arrange themselves in three classes, the first of which contains the absolute (unconditioned) unity of the thinking subject, the second the absolute unity of the series of the conditions of a phenomenon, the third the absolute unity of the condition of all objects of thought in general.