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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 steps of this ladder, as they appear in experience, are too far apart from each other, and the so-called petty differences between different kinds of animals are in nature commonly so wide separations that no confidence can be placed in such views (particularly when we reflect on the great variety of things, and the ease with which we can discover resemblances), and no faith in the laws which are said to express the aims and purposes of nature.

 The present king of France makes Hugh Capet a more lawful prince than Cromwell; as the established liberty of the Dutch is no inconsiderable apology for their obstinate resistance to Philip the second. For instance; a government is established for many centuries on a certain system of laws, forms, and methods of succession. Credit cards and personal checks accepted. In this view philosophy is the science of the relation of all cognition to the ultimate and essential aims of human reason (teleologia rationis humanae), and the philosopher is not merely an artist--who occupies himself with conceptions--but a lawgiver, legislating for human reason. Freedom has been considered in the foregoing remarks only as a transcendental idea, by means of which reason aims at originating a series of conditions in the world of phenomena with the help of that which is sensuously unconditioned, involving itself, however, in an antinomy with the laws which itself prescribes for the conduct of the understanding. For the said rules or criteria are, in respect to their chief sources, merely empirical, consequently never can serve as determinate laws a priori, by which our judgement in matters of taste is to be directed. For by this new method we are enabled perfectly to explain the possibility of a priori cognition, and, what is more, to demonstrate satisfactorily the laws which lie a priori at the foundation of nature, as the sum of the objects of experience--neither of which was possible according to the procedure hitherto followed. No action would begin or cease to be in this subject; it would consequently be free from the law of all determination of time--the law of change, namely, that everything which happens must have a cause in the phenomena of a preceding state. This second law may therefore rest upon mere ideas of pure reason, and may be cognized a priorI. I assume that there are pure moral laws which determine, entirely a priori (without regard to empirical motives, that is, to happiness), the conduct of a rational being, or in other words, to use which it makes of its freedom, and that these laws are absolutely imperative (not merely hypothetically, on the supposition of other empirical ends), and therefore in all respects necessary. It is only the principles of reason which can give to concordant phenomena the validity of laws, and it is only when experiment is directed by these rational principles that it can have any real utility.