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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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Here then is a proposition, which, I think, may be regarded as certain, that it is only from the selfishness and confined generosity of men, along with the scanty provision nature has made for his wants, that justice derives its origin. The most probable hypothesis, which has been advanced to explain the distinction betwixt vice and virtue, and the origin of moral rights and obligations, is, that from a primary constitution of nature certain characters and passions, by the very view and contemplation, produce a pain, and others in like manner excite a pleasure. Both parties beat the air and fight with their own shadows, as they pass beyond the limits of nature, and can find no tangible point of attack--no firm footing for their dogmatical conflict. NO EXPERIENCE REQUIRED - YOU WILL RECEIVE FULL TRAINING + CUSTOMERS It has been shown, at the same time, that the contingency of all the phenomena of nature and their empirical conditions is quite consistent with the arbitrary hypothesis of a necessary, although purely intelligible condition, that no real contradiction exists between them and that, consequently, both may be true. But the pure faculty (of the understanding) of prescribing laws a priori to phenomena by means of mere categories, is not competent to enounce other or more laws than those on which a nature in general, as a conformability to law of phenomena of space and time, depends. For we may establish it as a general maxim in this science of human nature, that wherever there is a close relation betwixt two ideas, the mind is very apt to mistake them, and in all its discourses and reasonings to use the one for the other. But there are so many cases in which it is necessary to distinguish the notion of the former, as a course of corrective training, from that of the latter, as the communication of knowledge, and the nature of things itself demands the appropriation of the most suitable expressions for this distinction, that it is my desire that the former terms should never be employed in any other than a negative signification.] 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.