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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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Since therefore all knowledge resolves itself into probability, and becomes at last of the same nature with that evidence, which we employ in common life, we must now examine this latter species of reasoning, and see on what foundation it stands. If, by the complaint of being unable to perceive the internal nature of things, it is meant that we do not comprehend by the pure understanding what the things which appear to us may be in themselves, it is a silly and unreasonable complaint; for those who talk thus really desire that we should be able to cognize, consequently to intuite, things without senses, and therefore wish that we possessed a faculty of cognition perfectly different from the human faculty, not merely in degree, but even as regards intuition and the mode thereof, so that thus we should not be men, but belong to a class of beings, the possibility of whose existence, much less their nature and constitution, we have no means of cognizing. That this antinomy is based upon a mere illusion, and that nature and freedom are at least not opposed--this was the only thing in our power to prove, and the question which it was our task to solve. Get Your American Flag Today! - Although it possesses, in relation to all three elements, a priori sources of cognition, which seemed to transcend the limits of all experience, a thoroughgoing criticism demonstrates that speculative reason can never, by the aid of these elements, pass the bounds of possible experience, and that the proper destination of this highest faculty of cognition is to employ all methods, and all the principles of these methods, for the purpose of penetrating into the innermost secrets of nature, by the aid of the principles of unity (among all kinds of which teleological unity is the highest), while it ought not to attempt to soar above the sphere of experience, beyond which there lies nought for us but the void inane.
The love of beauty is placed in a just medium betwixt them, and partakes of both their natures: From whence it proceeds, that it is so singularly fitted to produce both. Since therefore all knowledge resolves itself into probability, and becomes at last of the same nature with that evidence, which we employ in common life, we must now examine this latter species of reasoning, and see on what foundation it stands.