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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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In like manner, when full of pain and sorrow, he becomes quarrelsome and illnatured; and that passion; which at first was grief, is by the smallest occasion converted into anger.

 I may, nay I must yield to the current of nature, in submitting to my senses and understanding; and in this blind submission I shew most perfectly my sceptical disposition and principles. It is very remarkable, although naturally it could not have been otherwise, that, in the infancy of philosophy, the study of the nature of God and the constitution of a future world formed the commencement, rather than the conclusion, as we should have it, of the speculative efforts of the human mind. The natural law that everything which happens must have a cause, that the causality of this cause, that is, the action of the cause (which cannot always have existed, but must be itself an event, for it precedes in time some effect which it has originated), must have itself a phenomenal cause, by which it is determined and, and, consequently, all events are empirically determined in an order of nature--this law, I say, which lies at the foundation of the possibility of experience, and of a connected system of phenomena or nature is a law of the understanding, from which no departure, and to which no exception, can be admitted. If ideas be particular in their nature, and at the same time finite in their number, it is only by custom they can become general in their representation, and contain an infinite number of other ideas under them. We shall afterwards take [SECT. 15.] notice of some general rules, by which we ought to regulate our judgment concerning causes and effects; and these rules are formed on the nature of our understanding, and on our experience of its operations in the judgments we form concerning objects. This being fully comprehended, it may now be asked, WHETHER NATURE PRODUCES THE PASSION IMMEDIATELY, OF HERSELF; OR WHETHER SHE MUST BE ASSISTED BY THE CO-OPERATION OF OTHER CAUSES? For it is observable, that in this particular her conduct is different in the different passions and sensations. The systematic connection which reason gives to the empirical employment of the understanding not only advances the extension of that employment, but ensures its correctness, and thus the principle of a systematic unity of this nature is also objective, although only in an indefinite respect (principium vagum). This faculty, accordingly, enounces laws, which are imperative or objective laws of freedom and which tell us what ought to take place, thus distinguishing themselves from the laws of nature, which relate to that which does take place. In the same way, it is quite natural that, as the systematic unity of nature cannot be established as a principle for the empirical employment of reason, unless it is based upon the idea of an ens realissimum, as the supreme cause, we should regard this idea as a real object, and this object, in its character of supreme condition, as absolutely necessary, and that in this way a regulative should be transformed into a constitutive principle.