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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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To discover whether the principle that the series of conditions (in the synthesis of phenomena, or of thought in general) extends to the unconditioned is objectively true, or not; what consequences result therefrom affecting the empirical use of the understanding, or rather whether there exists any such objectively valid proposition of reason, and whether it is not, on the contrary, a merely logical precept which directs us to ascend perpetually to still higher conditions, to approach completeness in the series of them, and thus to introduce into our cognition the highest possible unity of reason.

 2. A speculative interest of reason manifests itself on this side. That is the work more of imagination and passion than of reason. It is impossible, therefore, that from the existence or any of the qualities of the former, we can ever form any conclusion concerning the existence of the latter, or ever satisfy our reason in this particular. From this follows the affirmative answer; "The regress in the series of phenomena--as a determination of the cosmical quantity, proceeds in indefinitum." This is equivalent to saying; "The world of sense has no absolute quantity, but the empirical regress (through which alone the world of sense is presented to us on the side of its conditions) rests upon a rule, which requires it to proceed from every member of the series, as conditioned, to one still more remote (whether through personal experience, or by means of history, or the chain of cause and effect), and not to cease at any point in this extension of the possible empirical employment of the understanding." And this is the proper and only use which reason can make of its principles. I am uneasy to think I approve of one object, and disapprove of another; call one thing beautiful, and another deformed; decide concerning truth and falshood, reason and folly, without knowing upon what principles I proceed. This privilege forms part of the native rights of human reason, which recognizes no other judge than the universal reason of humanity; and as this reason is the source of all progress and improvement, such a privilege is to be held sacred and inviolable. In this particular, the study of history confirms the reasonings of true philosophy; which, shewing us the original qualities of human nature, teaches us to regard the controversies in politics as incapable of any decision in most cases, and as entirely subordinate to the interests of peace and liberty. SECT. XVI OF THE REASON OF ANIMALS Reason, when employed in the field of experience, does not stand in need of criticism, because its principles are subjected to the continual test of empirical observations.