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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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 Categories are conceptions which prescribe laws a priori to phenomena, consequently to nature as the complex of all phenomena (natura materialiter spectata). In the explanation of given phenomena, no other things and no other grounds of explanation can be employed than those which stand in connection with the given phenomena according to the known laws of experience. These dynamical laws are, however, constitutive in relation to experience, inasmuch as they render the conceptions without which experience could not exist possible a priorI. But the principles of pure reason cannot be constitutive even in regard to empirical conceptions, because no sensuous schema corresponding to them can be discovered, and they cannot therefore have an object in concreto. First, there must either be in the series of cosmical changes a beginning, which is unconditionally necessary, and therefore uncaused- which is at variance with the dynamical law of the determination of all phenomena in time; or, secondly, the series itself is without beginning, and, although contingent and conditioned in all its parts, is nevertheless absolutely necessary and unconditioned as a whole--which is self-contradictory. Our blame of the offender is grounded upon a law of reason, which requires us to regard this faculty as a cause, which could have and ought to have otherwise determined the behaviour of the culprit, independently of all empirical conditions. 

Right to authority is nothing but the constant possession of authority, maintained by the laws of society and the interests of mankind; and nothing can be more natural than to join this constant possession to the present one, according to the principles above-mentioned.

 But if the conditions of the exercise of free volition are empirical, reason can have only a regulative, and not a constitutive, influence upon it, and is serviceable merely for the introduction of unity into its empirical laws. Nature, therefore, and transcendental freedom are distinguishable as conformity to law and lawlessness. There is no condition--determining man and his volition in conformity with this character--which does not itself form part of the series of effects in nature, and is subject to their law--the law according to which an empirically undetermined cause of an event in time cannot exist.