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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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The conception of such a being is the conception of God in its transcendental sense, and thus the ideal of pure reason is the object-matter of a transcendental theology.

 But since the moral precept is, at the same time, my maxim (as reason requires that it should be), I am irresistibly constrained to believe in the existence of God and in a future life; and I am sure that nothing can make me waver in this belief, since I should thereby overthrow my moral maxims, the renunciation of which would render me hateful in my own eyes. IV. In natural theology, where we think of an object--God--which never can be an object of intuition to us, and even to himself can never be an object of sensuous intuition, we carefully avoid attributing to his intuition the conditions of space and time--and intuition all his cognition must be, and not thought, which always includes limitation. God is omnipotent--that is a necessary judgement. 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 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. The conception of such a being is the conception of God in its transcendental sense, and thus the ideal of pure reason is the object-matter of a transcendental theology. 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. 

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.

 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?