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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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To which we may add, that a man living under an absolute government, would owe it no allegiance; since, by its very nature, it depends not on consent. The frequent repetition of any idea infixes it in the imagination; but coued never possibly of itself produce belief, if that act of the mind was, by the original constitution of our natures, annexed only to a reasoning and comparison of ideas. And you will see Teens doing everything you like." But perhaps it is from more trivial reasons, that delivery, or a sensible transference of the object is commonly required by civil laws, and also by the laws of nature, according to most authors, as a requisite circumstance in the translation of property. In order to this we must reflect on certain properties of human nature, which though they have a mighty influence on every operation both of the understanding and passions, are not commonly much insisted on by philosophers. They easily perceived, if every man had a tender regard for another, or if nature supplied abundantly all our wants and desires, that the jealousy of interest, which justice supposes, could no longer have place; nor would there be any occasion for those distinctions and limits of property and possession, which at present are in use among mankind. The physico-theologians have therefore no reason to regard with such contempt the transcendental mode of argument, and to look down upon it, with the conceit of clear-sighted observers of nature, as the brain-cobweb of obscure speculatists. Now I maintain that all attempts of reason to establish a theology by the aid of speculation alone are fruitless, that the principles of reason as applied to nature do not conduct us to any theological truths, and, consequently, that a rational theology can have no existence, unless it is founded upon the laws of morality. When we receive any matter of fact upon human testimony, our faith arises from the very same origin as our inferences from causes to effects, and from effects to causes; nor is there anything but our experience of the governing principles of human nature, which can give us any assurance of the veracity of men. It will probably be said, that my reasoning makes nothing to the matter in hands and that I explain only the manner in which objects affect the senses, without endeavouring to account for their real nature and operations.