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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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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.

 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. 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). 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. 
Thus the transcendental and only determinate conception of God, which is presented to us by speculative reason, is in the strictest sense deistic.
 The transcendental speculation of reason relates to three things; the freedom of the will, the immortality of the soul, and the existence of God. 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.