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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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In this respect, I cannot compare the soul more properly to any thing than to a republic or commonwealth, in which the several members are united by the reciprocal ties of government and subordination, and give rise to other persons, who propagate the same republic in the incessant changes of its parts.

 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. 

Thus distance will be allowed by philosophers to be a true relation, because we acquire an idea of it by the comparing of objects: But in a common way we say, THAT NOTHING CAN BE MORE DISTANT THAN SUCH OR SUCH THINGS FROM EACH OTHER, NOTHING CAN HAVE LESS RELATION: as if distance and relation were incompatible.

 Causality according to the laws of nature, is not the only causality operating to originate the phenomena of the world. Accordingly we may observe, that wherever that influence arises from any other principles beside truth or reality, they supply its place, and give an equal entertainment to the imagination. This New Era of financial growth is largely due to the latest technologies that are now available to those who desire to work from home. I find in the first place, that whatever objects are considered as causes or effects, are contiguous; and that nothing can operate in a time or place, which is ever so little removed from those of its existence. Transcendental philosophy has the advantage, and moreover the duty, of searching for its conceptions according to a principle; because these conceptions spring pure and unmixed out of the understanding as an absolute unity, and therefore must be connected with each other according to one conception or idea. For it would be absurd to think of grounding an analytical judgement on experience, because in forming such a judgement I need not go out of the sphere of my conceptions, and therefore recourse to the testimony of experience is quite unnecessary. If our criticism can succeed in exposing the illusion in these pretended principles, those which are limited in their employment to the sphere of experience may be called, in opposition to the others, immanent principles of the pure understanding.