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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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Records INCOMING and OUTGOING Hotmail, Yahoo Mail, AOL and more. I. In order to prevent any misunderstanding, it will be requisite, in the first place, to recapitulate, as clearly as possible, what our opinion is with respect to the fundamental nature of our sensuous cognition in general. Secondly, Why we conclude, that such particular causes must necessarily have such particular effects; and what is the nature of that inference we draw from the one to the other, and of the belief we repose in it? We shall study freedom under the teleological unity which accords with principles of reason; we shall look upon ourselves as acting in conformity with the divine will only in so far as we hold sacred the moral law which reason teaches us from the nature of actions themselves, and we shall believe that we can obey that will only by promoting the weal of the universe in ourselves and in others. This will must be omnipotent, that all nature and its relation to morality in the world may be subject to it; omniscient, that it may have knowledge of the most secret feelings and their moral worth; omnipresent, that it may be at hand to supply every necessity to which the highest weal of the world may give rise; eternal, that this harmony of nature and liberty may never fail; and so on. The dogmatizing spiritualist explains the unchanging unity of our personality through all changes of condition from the unity of a thinking substance, the interest which we take in things and events that can happen only after our death, from a consciousness of the immaterial nature of our thinking subject, and so on. The principle of causality, and, by consequence, the mechanism of nature as determined by causality, would then have absolute validity in relation to all things as efficient causes. 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. We have now run over the three fundamental laws of nature, that of the stability of possession, of its transference by consent, and of the performance of promises.