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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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Our nature is so constituted that intuition with us never can be other than sensuous, that is, it contains only the mode in which we are affected by objects.

 But this disposition to represent ourselves as better than we are, and to utter opinions which are not our own, can be nothing more than a kind of provisionary arrangement of nature to lead us from the rudeness of an uncivilized state, and to teach us how to assume at least the appearance and manner of the good we see. 

As our first and most natural sentiment of morals is founded on the nature of our passions, and gives the preference to ourselves and friends, above strangers; it is impossible there can be naturally any such thing as a fixed right or property, while the opposite passions of men impel them in contrary directions, and are not restrained by any convention or agreement.

 There is no phaenomenon in nature, but what is compounded and modifyd by so many different circumstances, that in order to arrive at the decisive point, we must carefully separate whatever is superfluous, and enquire by new experiments, if every particular circumstance of the first experiment was essential to it. 
Twill therefore be proper, before we leave this subject, to bestow a few reflections on that passion, and shew its origin in human nature.
 By nature, in the empirical sense of the word, we understand the totality of phenomena connected, in respect of their existence, according to necessary rules, that is, laws. But how objects as things in themselves- how the nature of things is subordinated to principles and is to be determined. 
  • For, although in respect to the theoretical cognition of the universe I do not require to form any theory which necessarily involves this idea, as the condition of my explanation of the phenomena which the universe presents, but, on the contrary, am rather bound so to use my reason as if everything were mere nature, still teleological unity is so important a condition of the application of my reason to nature, that it is impossible for me to ignore it--especially since, in addition to these considerations, abundant examples of it are supplied by experience.