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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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He maintained, for example, that God (who was probably nothing more, in his view, than the world) is neither finite nor infinite, neither in motion nor in rest, neither similar nor dissimilar to any other thing.

 I cannot even make the assumption--as the practical interests of morality require--of God, freedom, and immortality, if I do not deprive speculative reason of its pretensions to transcendent insight. It is very remarkable, although naturally it could not have been otherwise, that, in the infancy of philosophy, the study of the nature of God and the constitution of a future world formed the commencement, rather than the conclusion, as we should have it, of the speculative efforts of the human mind. But this problem does not concern reason in its practical use; and we have, therefore, in a canon of pure reason, to do with only two questions, which relate to the practical interest of pure reason; Is there a God? 

SECTION V. Of the Impossibility of a Cosmological Proof of the Existence of God.

 In every system of morality, which I have hitherto met with, I have always remarked, that the author proceeds for some time in the ordinary way of reasoning, and establishes the being of a God, or makes observations concerning human affairs; when of a sudden I am surprized to find, that instead of the usual copulations of propositions, is, and is not, I meet with no proposition that is not connected with an ought, or an ought not. It is very remarkable, although naturally it could not have been otherwise, that, in the infancy of philosophy, the study of the nature of God and the constitution of a future world formed the commencement, rather than the conclusion, as we should have it, of the speculative efforts of the human mind. For FIRST, it is far from being true, that in every judgment, which we form, we unite two different ideas; since in that proposition, GOD IS, or indeed any other, which regards existence, the idea of existence is no distinct idea, which we unite with that of the object, and which is capable of forming a compound idea by the union. With regard to the others, if by the word of God he understood merely the Universe, his meaning must have been--that it cannot be permanently present in one place--that is, at rest--nor be capable of changing its place--that is, of moving- because all places are in the universe, and the universe itself is, therefore, in no place. For though the want of good sentiments may place him beyond the influence of moral interests, still even in this case enough may be left to make him fear the existence of God and a future life.