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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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It is absurd, therefore, to imagine, that each of these was foreseen and provided for by nature, and that every new production of art, which causes pride or humility; instead of adapting itself to the passion by partaking of some general quality, that naturally operates on the mind; is itself the object of an original principle, which till then lay concealed in the soul, and is only by accident at last brought to light.

 We must, therefore, proceed by general rules, and regulate ourselves by general interests, in modifying the law of nature concerning the stability of possession. Whether reason is not itself, in the actual delivery of these laws, determined in its turn by other influences, and whether the action which, in relation to sensuous impulses, we call free, may not, in relation to higher and more remote operative causes, really form a part of nature--these are questions which do not here concern us. It is certain there is no question in philosophy more abstruse than that concerning identity, and the nature of the uniting principle, which constitutes a person. Contact:  Now what impression do oar senses here convey to us? This is the principal question, and decides without appeal concerning the nature of the idea.  But before we proceed farther in this subject, and examine particularly all the causes of pride and humility, it will be proper to make some limitations to the general system, THAT ALL AGREEABLE OBJECTS, RELATED TO OURSELVES, BY AN ASSOCIATION OF IDEAS AND OF IMPRESSIONS, PRODUCE PRIDE, AND DISAGREEABLE ONES, HUMILITY: And these limitations are derived from the very nature of the subject. As, during these labours, I have advanced pretty far in years this month I reach my sixty-fourth year--it will be necessary for me to economize time, if I am to carry out my plan of elaborating the metaphysics of nature as well as of morals, in confirmation of the correctness of the principles established in this Critique of Pure Reason, both speculative and practical; and I must, therefore, leave the task of clearing up the obscurities of the present work--inevitable, perhaps, at the outset--as well as, the defence of the whole, to those deserving men, who have made my system their own. There is a general course of nature in human actions, as well as in the operations of the sun and the climate. These actions are properly what we call justice; and consequently it is on that virtue that the nature of property depends, and not the virtue on the property.