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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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This ultimate end is the destination of man, and the philosophy which relates to it is termed moral philosophy.

 And as this determination of time is, always and in all its parts, a quantity, the perception produced is to be considered as a quantity which proceeds through all its degrees--no one of which is the smallest possible--from zero up to its determined degree. But, above all, it will confer an inestimable benefit on morality and religion, by showing that all the objections urged against them may be silenced for ever by the Socratic method, that is to say, by proving the ignorance of the objector. This is to reverse the order of nature, and make that secondary, which is really primary, To every operation there is a power proportioned; and this power must be placed on the body, that operates. In this way, its necessity does not require, nor does it even permit, the presence of an empirical condition; and it is, consequently, unconditionally necessary. We may mingle, and unite, and separate, and confound, and vary our ideas in a hundred different ways; but until there appears some principle, which fixes one of these different situations, we have in reality no opinion: And this principle, as it plainly makes no addition to our precedent ideas, can only change the manner of our conceiving them. We may learn from thence, that every thing, which is agreeable to the senses, is also in some measure agreeable to the fancy, and conveys to the thought an image of that satisfaction, which it gives by its real application to the bodily organs. 

Secondly, The same course of reasoning will make us conclude, that there is but one kind of necessity, as there is but one kind of cause, and that the common distinction betwixt moral and physical necessity is without any foundation in nature.

 Human reason has never wanted a metaphysic of some kind, since it attained the power of thought, or rather of reflection; but it has never been able to keep this sphere of thought and cognition pure from all admixture of foreign elements. Should any one leave this instance, and pretend to define a cause, by saying it is something productive of another, it is evident he would say nothing.