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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 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.

 For he cannot pretend to any certainty of the non-existence of God and of a future life, unless- since it could only be proved by mere reason, and therefore apodeictically--he is prepared to establish the impossibility of both, which certainly no reasonable man would undertake to do. As we are wont to understand by the term God not merely an eternal nature, the operations of which are insensate and blind, but a Supreme Being, who is the free and intelligent author of all things, and as it is this latter view alone that can be of interest to humanity, we might, in strict rigour, deny to the deist any belief in God at all, and regard him merely as a maintainer of the existence of a primal being or thing--the supreme cause of all other things. 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. 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. But, as no one ought to be blamed, merely because he does not feel himself justified in maintaining a certain opinion, as if he altogether denied its truth and asserted the opposite, it is more correct--as it is less harsh--to say, the deist believes in a God, the theist in a living God (summa intelligentia). However rude the religious conceptions generated by the remains of the old manners and customs of a less cultivated time, the intelligent classes were not thereby prevented from devoting themselves to free inquiry into the existence and nature of God; and they easily saw that there could be no surer way of pleasing the invisible ruler of the world, and of attaining to happiness in another world at least, than a good and honest course of life in this. Many people have heard of SOHO, and no, we don't mean that hip section of New York City, rather the S.O.H.O. Thus pure reason presents us with the idea of a transcendental doctrine of the soul (psychologia rationalis), of a transcendental science of the world (cosmologia rationalis), and finally of a transcendental doctrine of God (theologia transcendentalis). The third idea of pure reason, containing the hypothesis of a being which is valid merely as a relative hypothesis, is that of the one and all-sufficient cause of all cosmological series, in other words, the idea of God. If we could reckon with security even upon so little, the conflict of speculative reason regarding the important questions of God, immortality, and freedom, would have been either decided long ago, or would very soon be brought to a conclusion.