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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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The internal sense, on the contrary, contains merely the form of intuition, but without any synthetical conjunction of the manifold therein, and consequently does not contain any determined intuition, which is possible only through consciousness of the determination of the manifold by the transcendental act of the imagination (synthetical influence of the understanding on the internal sense), which I have named figurative synthesis. And this principle is of such force as to give rise to the right of accession, and causes us to acquire the property not only of such objects as we are immediately possessed of; but also of such as are closely connected with them. Of course, I had no idea who to contact to get another copy, so I had to wait until I was e-mail again by someone else. For it is observable that an opposition of passions commonly causes a new emotion in the spirits, and produces more disorder, than the concurrence of any two affections of equal force. I maintain, then, that the physico-theological argument is insufficient of itself to prove the existence of a Supreme Being, that it must entrust this to the ontological argument--to which it serves merely as an introduction, and that, consequently, this argument contains the only possible ground of proof (possessed by speculative reason) for the existence of this being. For in this case we are compelled to seek for some other existence upon which the former depends. In such a case, we cannot make a better choice, or rather we have no choice at all, but feel ourselves obliged to declare in favour of the absolute unity of complete reality, as the highest source of the possibility of things. I suppose, that afterwards I examine my judgment itself, and observing from experience, that it is sometimes just and sometimes erroneous, I consider it as regulated by contrary principles or causes, of which some lead to truth, and some to error; and in ballancing these contrary causes, I diminish by a new probability the assurance of my first decision. This happens from the fact that, for a given conditioned, reason demands absolute totality on the side of the conditions (to which the understanding submits all phenomena), and thus makes of the category a transcendental idea. For in the practical idea both points are essentially combined, though in such a way that participation in happiness is rendered possible by the moral disposition, as its condition, and not conversely, the moral disposition by the prospect of happiness.