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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 attempt succeeds as well as we could desire, and promises to metaphysics, in its first part--that is, where it is occupied with conceptions a priori, of which the corresponding objects may be given in experience--the certain course of science. Nevertheless, in respect of all phenomena, consequently of all things which come within the sphere of our experience, it is necessarily objective. But how far the transcendental division of a phenomenon must extend, we cannot know from experience--it is a question which experience cannot answer; it is answered only by the principle of reason which forbids us to consider the empirical regress, in the analysis of extended body, as ever absolutely complete. If, thirdly, the question is whether we may not cogitate this being, which is distinct from the world, in analogy with the objects of experience? And as this interest, which all men have in the upholding of society, and the observation of the rules of justice, is great, so is it palpable and evident, even to the most rude and uncultivated of human race; and it is almost impossible for any one, who has had experience of society, to be mistaken in this particular. Nay, more, reason itself cannot cogitate them as according with the general laws of experience. This reasoning a priori is confirmed by experience. But this standard is the idea of virtue, in relation to which all possible objects of experience are indeed serviceable as examples--proofs of the practicability in a certain degree of that which the conception of virtue demands--but certainly not as archetypes.