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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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According to this meaning, some have chosen to call the complex of phenomena, in so far as it is intuited, mundus sensibilis, but in so far as the connection thereof is cogitated according to general laws of thought, mundus intelligibilis.

 But notwithstanding this silence of the laws in limited monarchies, it is certain, that the people still retain the right of resistance; since it is impossible, even in the most despotic governments, to deprive them of it. It is a will or choice, that determines a man to kill his parent; and they are the laws of matter and motion, that determine a sapling to destroy the oak, from which it sprung. 
Everything that happens is hypothetically necessary, is a principle which subjects the changes that take place in the world to a law, that is, to a rule of necessary existence, without which nature herself could not possibly exist.
 Before entering this region of discord and confusion, which the conflict of the laws of pure reason (antinomy) produces, we shall present the reader with some considerations, in explanation and justification of the method we intend to follow in our treatment of this subject. For phenomena might be so constituted as not to correspond to the conditions of the unity of thought; and all things might lie in such confusion that, for example, nothing could be met with in the sphere of phenomena to suggest a law of synthesis, and so correspond to the conception of cause and effect; so that this conception would be quite void, null, and without significance. If the diversity existing in phenomena--a diversity not of form (for in this they may be similar) but of content--were so great that the subtlest human reason could never by comparison discover in them the least similarity (which is not impossible), in this case the logical law of genera would be without foundation, the conception of a genus, nay, all general conceptions would be impossible, and the faculty of the understanding, the exercise of which is restricted to the world of conceptions, could not exist. For they are not based upon experience and its known laws; and, without experience, they are a merely arbitrary conjunction of thoughts, which, though containing no internal contradiction, has no claim to objective reality, neither, consequently, to the possibility of such an object as is thought in these conceptions.