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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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Thirdly, suppose that every event in the world happens in accordance with the laws of nature; the causality of a cause must itself be an event and necessitates a regress to a still higher cause, and consequently the unceasing prolongation of the series of conditions a parte priorI. Operative nature is therefore too large for every conception we can form in the synthesis of cosmical events.

 We shall at some future time show that the moral laws not merely presuppose the existence of a Supreme Being, but also, as themselves absolutely necessary in a different relation, demand or postulate it--although only from a practical point of view. Hume was, therefore, wrong in inferring, from the contingency of the determination according to law, the contingency of the law itself; and the passing beyond the conception of a thing to possible experience (which is an a priori proceeding, constituting the objective reality of the conception), he confounded with our synthesis of objects in actual experience, which is always, of course, empirical. Having sex with strangers" The proposition therefore--if all causality is possible only in accordance with the laws of nature--is, when stated in this unlimited and general manner, self-contradictory. 
But if practical reason has reached this elevation, and has attained to the conception of a sole Primal Being as the supreme good, it must not, therefore, imagine that it has transcended the empirical conditions of its application, and risen to the immediate cognition of new objects; it must not presume to start from the conception which it has gained, and to deduce from it the moral laws themselves.
 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. Experience must be superadded in order to know these particular laws; but in regard to experience in general, and everything that can be cognized as an object thereof, these a priori laws are our only rule and guide. There are certain practical laws--those of morality--which are absolutely necessary. This kind of logic would also examine the origin of our cognitions of objects, so far as that origin cannot be ascribed to the objects themselves; while, on the contrary, general logic has nothing to do with the origin of our cognitions, but contemplates our representations, be they given primitively a priori in ourselves, or be they only of empirical origin, solely according to the laws which the understanding observes in employing them in the process of thought, in relation to each other.