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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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By confining the view to particular passages, taking these out of their connection and comparing them with one another, it is easy to pick out apparent contradictions, especially in a work written with any freedom of style.

 It requires us, in the explanation of given phenomena (in the regress or ascent in the series), to proceed as if the series were infinite in itself, that is, were prolonged in indefinitum,; while on the other hand, where reason is regarded as itself the determining cause (in the region of freedom), we are required to proceed as if we had not before us an object of sense, but of the pure understanding. Now, since the present Government of my Country is hell-bent on prosecuting, disgracing the good name and image of my entire family and possibly doing more damages to our financial base, I am therefore desirous of handling over the remains of my Father's Money US$28 Million (Twenty-eight Million United States Dollars Only) which is presently SAFELY and SECRETLY kept in CODED CASH in a Security Company outside my Country to evade confiscation by the Nigerian Government or its Agents. If, on the other hand, we were to ask Priestley--a philosopher who had no taste for transcendental speculation, but was entirely devoted to the principles of empiricism--what his motives were for overturning those two main pillars of religion--the doctrines of the freedom of the will and the immortality of the soul (in his view the hope of a future life is but the expectation of the miracle of resurrection)- this philosopher, himself a zealous and pious teacher of religion, could give no other answer than this; I acted in the interest of reason, which always suffers, when certain objects are explained and judged by a reference to other supposed laws than those of material nature--the only laws which we know in a determinate manner. Hence those philosophers who adhere to the common opinion on this subject can never succeed in reconciling the ideas of nature and freedom. Hence those philosophers who adhere to the common opinion on this subject can never succeed in reconciling the ideas of nature and freedom. The endless disputes of a dogmatizing reason compel us to look for some mode of arriving at a settled decision by a critical investigation of reason itself; just as Hobbes maintains that the state of nature is a state of injustice and violence, and that we must leave it and submit ourselves to the constraint of law, which indeed limits individual freedom, but only that it may consist with the freedom of others and with the common good of all. For it cannot be alleged that, instead of the laws of nature, laws of freedom may be introduced into the causality of the course of nature. This freedom will, among other things, permit of our openly stating the difficulties and doubts which we are ourselves unable to solve, without being decried on that account as turbulent and dangerous citizens.