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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.


Mean while it is sufficient to observe, that the same propensity is the reason, why we suppose necessity and power to lie in the objects we consider, not in our mind that considers them; notwithstanding it is not possible for us to form the most distant idea of that quality, when it is not taken for the determination of the mind, to pass from the idea of an object to that of its usual attendant.

 If the diversity existing in phenomena--a diversity not of form (for in this they may be similar) but of content--were so great that the subtlest human reason could never by comparison discover in them the least similarity (which is not impossible), in this case the logical law of genera would be without foundation, the conception of a genus, nay, all general conceptions would be impossible, and the faculty of the understanding, the exercise of which is restricted to the world of conceptions, could not exist. So far as relates to this empirical character, therefore, there can be no freedom; and it is only in the light of this character that we can consider the human will, when we confine ourselves to simple observation and, as is the case in anthropology, institute a physiological investigation of the motive causes of human actions. The more compaction you have the darker the color and the faster it sinks. 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. But if we understand by it an object of a non-sensuous intuition, we in this case assume a peculiar mode of intuition, an intellectual intuition, to wit, which does not, however, belong to us, of the very possibility of which we have no notion--and this is a noumenon in the positive sense. 

Such objects are consequently nothing more than the transference of this consciousness of mine to other things which can only thus be represented as thinking beings.

 In like manner, the principles of mathematical science form no part of this system, because they are all drawn from intuition, and not from the pure conception of the understanding. and how is it possible to cognize the nature of things according to a priori principles, and to attain to a rational physiology?