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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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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.

 As the Roman catholics represent the inconceivable mysteries of the Christian religion, and render them more present to the mind, by a taper, or habit, or grimace, which is supposed to resemble them; so lawyers and moralists have run into like inventions for the same reason, and have endeavoured by those means to satisfy themselves concerning the transference of property by consent. [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. Now moral philosophy alone contains a code of laws--for the regulation of our actions--which are deduced from principles entirely a priorI. Hence the metaphysic of ethics is the only pure moral philosophy, as it is not based upon anthropological or other empirical considerations. Exposition of the Cosmological Idea of Freedom in Harmony with the Universal Law of Natural Necessity. 
  • Because, however, the mere form of a cognition, accurately as it may accord with logical laws, is insufficient to supply us with material (objective) truth, no one, by means of logic alone, can venture to predicate anything of or decide concerning objects, unless he has obtained, independently of logic, well-grounded information about them, in order afterwards to examine, according to logical laws, into the use and connection, in a cohering whole, of that information, or, what is still better, merely to test it by them.
 
This principle unfolds to the view of reason in the sphere of experience new and enlarged prospects, and invites it to connect the phenomena of the world according to teleological laws, and in this way to attain to the highest possible degree of systematic unity.
 Man is a phenomenon of the sensuous world and, at the same time, therefore, a natural cause, the causality of which must be regulated by empirical laws. 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. 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.