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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 idea of a moral world has, therefore, objective reality, not as referring to an object of intelligible intuition--for of such an object we can form no conception whatever--but to the world of sense--conceived, however, as an object of pure reason in its practical use--and to a corpus mysticum of rational beings in it, in so far as the liberum arbitrium of the individual is placed, under and by virtue of moral laws, in complete systematic unity both with itself and with the freedom of all others.

 Yes, you may do so; but at the same time you must regard it as indifferent, whether it is asserted that divine wisdom has disposed all things in conformity with his highest aims, or that the idea of supreme wisdom is a regulative principle in the investigation of nature, and at the same time a principle of the systematic unity of nature according to general laws, even in those cases where we are unable to discover that unity. It certainly seems that, as a body must be cogitated as substance in space, the law of divisibility would not be applicable to it as substance. Exposition of the Cosmological Idea of Freedom in Harmony with the Universal Law of Natural Necessity. 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. To things as things in themselves, conformability to law must necessarily belong independently of an understanding to cognize them. For laws do not exist in the phenomena any more than the phenomena exist as things in themselves. But this principle prescribes no law to objects, and does not contain any ground of the possibility of cognizing or of determining them as such, but is merely a subjective law for the proper arrangement of the content of the understanding. 
  • The idea of transcendental freedom, on the contrary, requires that reason--in relation to its causal power of commencing a series of phenomena--should be independent of all sensuous determining causes; and thus it seems to be in opposition to the law of nature and to all possible experience.
 [Footnote 23 It is not here asserted, that present possession or conquest are sufficient to give a title against long possession and positive laws but only that they have some force, and will be able to call the ballance where the titles are otherwise equal, and will even be sufficient sometimes to sanctify the weaker title.