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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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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. 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. The latter especially, after having derived all the conceptions and principles of the mind from experience, goes so far, in the employment of these conceptions and principles, as to maintain that we can prove the existence of God and the existence of God and the immortality of them objects lying beyond the soul--both of them of possible experience--with the same force of demonstration as any mathematical proposition. Thus the transcendental and only determinate conception of God, which is presented to us by speculative reason, is in the strictest sense deistic. 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. So far, then, as practical reason has the right to conduct us, we shall not look upon actions as binding on us, because they are the commands of God, but we shall regard them as divine commands, because we are internally bound by them. 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). 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).