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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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There are only two modes of causality cogitable--the causality of nature or of freedom.

 
This is the nature and cause of sympathy; and it is after this manner we enter so deep into the opinions and affections of others, whenever we discover them.
 Matter, say they, is in itself entirely unactive, and deprived of any power, by which it may produce, or continue, or communicate motion: But since these effects are evident to our senses, and since the power, that produces them, must be placed somewhere, it must lie in the DEITY, or that divine being, who contains in his nature all excellency and perfection. it tears itself out of this state of uncertainty, the moment it casts a look upon the wondrous forms of nature and the majesty of the universe, and rises from height to height, from condition to condition, till it has elevated itself to the supreme and unconditioned author of all. If we permit ourselves to be deceived by the illusion of transcendental idealism, we shall find that neither nature nor freedom exists. We know that you have some level of desire because you are reading this letter. It's first principles are still drawn from the general appearance of the objects; and that appearance can never afford us any security, when we examine, the prodigious minuteness of which nature is susceptible. In the metaphysical deduction, the a priori origin of categories was proved by their complete accordance with the general logical of thought; in the transcendental deduction was exhibited the possibility of the categories as a priori cognitions of objects of an intuition in general (SS 16 and 17).At present we are about to explain the possibility of cognizing, a priori, by means of the categories, all objects which can possibly be presented to our senses, not, indeed, according to the form of their intuition, but according to the laws of their conjunction or synthesis, and thus, as it were, of prescribing laws to nature and even of rendering nature possible. The manifold nature of things is only an infinitely various mode of limiting the conception of the highest reality, which is their common substratum; just as all figures are possible only as different modes of limiting infinite space. We have already observed, that moral distinctions depend entirely on certain peculiar sentiments of pain and pleasure, and that whatever mental quality in ourselves or others gives us a satisfaction, by the survey or reflection, is of course virtuous; as every thing of this nature, that gives uneasiness, is vicious. This critique will expose the groundless nature of the pretensions of these two faculties, and invalidate their claims to the discovery and enlargement of our cognitions merely by means of transcendental principles, and show that the proper employment of these faculties is to test the judgements made by the pure understanding, and to guard it from sophistical delusion.