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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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Both proofs originate fairly from the nature of the case, and the advantage presented by the mistakes of the dogmatists of both parties has been completely set aside. 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. The next question is, Of what nature are these impressions, and after what manner do they operate upon us? Here we cannot remain long in suspense, but must pronounce the impression arising from virtue, to be agreeable, and that proceding from vice to be uneasy. As to what may be said, that the operations of nature are independent of our thought and reasoning, I allow it; and accordingly have observed, that objects bear to each other the relations of contiguity and succession: that like objects may be observed in several instances to have like relations; and that all this is independent of, and antecedent to the operations of the understanding. This instinct, it is true, arises from past observation and experience; but can any one give the ultimate reason, why past experience and observation produces such an effect, any more than why nature alone shoud produce it? Nature may certainly produce whatever can arise from habit: Nay, habit is nothing but one of the principles of nature, and derives all its force from that origin. Where this conjunction is of such a nature as to admit of division, but not of separation, the decision is natural and easy. For whence should it be derived? Does it arise from an impression of sensation or of reflection? Point it out distinctly to us, that we may know its nature and qualities. The degree of any passion depends upon the nature of its object; and an affection directed to a person, who is considerable in our eyes, fills and possesses the mind much more than one, which has for its object a person we esteem of less consequence. And though young men are not ashamed of every head-ach or cold they fall into, yet no topic is so proper to mortify human pride, and make us entertain a mean opinion of our nature, than this, that we are every moment of our lives subject to such infirmities. Nature is obstinate, and will not quit the field, however strongly attacked by reason; and at the same time reason is so clear in the point, that there is no possibility of disguising her.