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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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In this respect, however, that law of nature, concerning the performance of promises, is only comprized along with the rest; and its exact observance is to be considered as an effect of the institution of government, and not the obedience to government as an effect of the obligation of a promise.

 In order to arrive at the solution of this question, we must inquire whether the principles of pure reason, which prescribe a priori the law, necessarily also connect this hope with it. Leibnitz termed the world, when viewed in relation to the rational beings which it contains, and the moral relations in which they stand to each other, under the government of the Supreme Good, the kingdom of Grace, and distinguished it from the kingdom of Nature, in which these rational beings live, under moral laws, indeed, but expect no other consequences from their actions than such as follow according to the course of nature in the world of sense. 
Categories are conceptions which prescribe laws a priori to phenomena, consequently to nature as the complex of all phenomena (natura materialiter spectata).
 But when these titles are mingled and opposed in different degrees, they often occasion perplexity; and are less capable of solution from the arguments of lawyers and philosophers, than from the swords of the soldiery. For, in this case, the aims which we observe in nature, and often those which we merely fancy to exist, make the investigation of causes a very easy task, by directing us to refer such and such phenomena immediately to the unsearchable will and counsel of the Supreme Wisdom, while we ought to investigate their causes in the general laws of the mechanism of matter. SECT. XI OF THE LAWS OF NATIONS As in the latter case the imagination discovers not so entire an union as in the former, but is able to trace and preserve a distinct idea of the property of each; this is the reason, why the civil law, tho' it established an entire community in the case of confusion, and after that a proportional division, yet in the case of commixtion, supposes each of the proprietors to maintain a distinct right; however necessity may at last force them to submit to the same division. If at the foundation of our pure rational cognition of thinking beings there lay more than the mere Cogito--if we could likewise call in aid observations on the play of our thoughts, and the thence derived natural laws of the thinking self, there would arise an empirical psychology which would be a kind of physiology of the internal sense and might possibly be capable of explaining the phenomena of that sense. The attention is on the stretch: The posture of the mind is uneasy; and the spirits being diverted from their natural course, are not governed in their movements by the same laws, at least not to the same degree, as when they flow in their usual channel.