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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.

Particular laws, inasmuch as they concern empirically determined phenomena, cannot be entirely deduced from pure laws, although they all stand under them.

In this case, then, there is no succession as regards time, between cause and effect, but they are simultaneous; and still the law holds good.

This connection can be hoped for only on the assumption that the cause of nature is a supreme reason, which governs according to moral laws.

And as property forms a relation betwixt a person and an object, it is natural to found it on some preceding relation; and as property Is nothing but a constant possession, secured by the laws of society, it is natural to add it to the present possession, which is a relation that resembles it. As regards descending to the conditioned, on the other hand, we find that there is a widely extensive logical use which reason makes of the laws of the understanding, but that a transcendental use thereof is impossible; and that when we form an idea of the absolute totality of such a synthesis, for example, of the whole series of all future changes in the world, this idea is a mere ens rationis, an arbitrary fiction of thought, and not a necessary presupposition of reason. Don't take any chances, click Below Right Now: Only the philosopher expresses himself in a more precise and definite manner, when he says; "In all changes in the world, the substance remains, and the accidents alone are changeable." But of this decidedly synthetical proposition, I nowhere meet with even an attempt at proof; nay, it very rarely has the good fortune to stand, as it deserves to do, at the head of the pure and entirely a priori laws of nature. 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. There is no such thing as freedom, but everything in the world happens solely according to the laws of nature. Thus, the law of succession of time is in all instances the only empirical criterion of effect in relation to the causality of the antecedent cause. But, as we cannot by this means attain to an absolute totality of conditions in reference to the series of causes and effects, reason creates the idea of a spontaneity, which can begin to act of itself, and without any external cause determining it to action, according to the natural law of causality.