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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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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.

 A good-natured man finds himself in an instant of the same humour with his company; and even the proudest and most surly take a tincture from their countrymen and acquaintance. If reason determined us, it would proceed upon that principle, that instances, of which we have had no experience, must resemble those, of which we have had experience, and that the course of nature continues always uniformly the same. Let us therefore put our present system concerning the nature of the understanding to this decisive trial, and see whether it will equally account for the reasonings of beasts as for these of the human species. 
For, in this case, the aims which we observe in nature, and often those which we merely fancy to exist, make the investigation of causes a very easy task, by directing us to refer such and such phenomena immediately to the unsearchable will and counsel of the Supreme Wisdom, while we ought to investigate their causes in the general laws of the mechanism of matter.
 But though this train of reasoning be too subtile for the vulgar, it is certain, that all men have an implicit notion of it, and are sensible, that they owe obedience to government merely on account of the public interest; and at the same time, that human nature is so subject to frailties and passions, as may easily pervert this institution, and change their governors into tyrants and public enemies. 
  • 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.
 Offer Good Until January 27, 200!  If, then, I could understand the nature of a cosmological idea and perceive, before I entered on the discussion of the subject at all, that, whatever side of the question regarding the unconditioned of the regressive synthesis of phenomena it favoured--it must either be too great or too small for every conception of the understanding--I would be able to comprehend how the idea, which relates to an object of experience--an experience which must be adequate to and in accordance with a possible conception of the understanding--must be completely void and without significance, inasmuch as its object is inadequate, consider it as we may. 

The philosophy of nature relates to that which is, that of ethics to that which ought to be.

 At the same time, I should understand by them merely the logical functions of subject and predicate, of principle and consequence, in conformity with which all actions are so determined, that they are capable of being explained along with the laws of nature, conformably to the categories of substance and cause, although they originate from a very different principle.