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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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Moreover, since the result of my attempts so frequently confirms the utility of this assumption, and since nothing decisive can be adduced against it, it follows that it would be saying far too little to term my judgement, in this case, a mere opinion, and that, even in this theoretical connection, I may assert that I firmly believe in God. But when you say, God does not exist, neither omnipotence nor any other predicate is affirmed; they must all disappear with the subject, and in this judgement there cannot exist the least self-contradiction. These again have a still higher end--the answer to the question, what we ought to do, if the will is free, if there is a God and a future world. 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. The end is here incontrovertibly established, and there is only one condition possible, according to the best of my perception, under which this end can harmonize with all other ends, and so have practical validity--namely, the existence of a God and of a future world. 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.
Transcendent physiology has, again, an internal and an external connection with its object, both, however, transcending possible experience; the former is the physiology of nature as a whole, or transcendental cognition of the world, the latter of the connection of the whole of nature with a being above nature, or transcendental cognition of God. The positive value of the critical principles of pure reason in relation to the conception of God and of the simple nature of the soul, admits of a similar exemplification; but on this point I shall not dwell.