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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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On the contrary, it is not even permitted to abandon its proper occupation, under the pretence that it has been brought to a conclusion (for it never can be), and to pass into the region of idealizing reason and transcendent conceptions, which it is not required to observe and explore the laws of nature, but merely to think and to imagine--secure from being contradicted by facts, because they have not been called as witnesses, but passed by, or perhaps subordinated to the so-called higher interests and considerations of pure reason.

 But man, to whom nature reveals herself only through sense, cognizes himself not only by his senses, but also through pure apperception; and this in actions and internal determinations, which he cannot regard as sensuous impressions. Please go to: For it is evident, that if a person full-grown, and of the same nature with ourselves, were on a sudden-transported into our world, he would be very much embarrased with every object, and would. On the other hand, in our investigations of the phenomena of nature, much must remain uncertain, and many questions continue insoluble; because what we know of nature is far from being sufficient to explain all the phenomena that are presented to our observation. The seasons, in that first age of nature, were so temperate, if we may believe the poets, that there was no necessity for men to provide themselves with cloaths and houses as a security against the violence of heat and cold. Such a dispute serves merely to disclose the antinomy of reason, which, as it has its source in the nature of reason, ought to be thoroughly investigated. we immediately conclude it to be an evil, and without waiting till we can examine its nature, whether it be good or bad, are at first affected with fear. For such certainty cannot be found in an a posteriori proposition; and the conceptions a priori of space and time are, according to this opinion, mere creations of the imagination, having their source really in experience, inasmuch as, out of relations abstracted from experience, imagination has made up something which contains, indeed, general statements of these relations, yet of which no application can be made without the restrictions attached thereto by nature. But no power of nature can of itself deviate from its own laws. Unless, therefore, we will allow, that nature has established a sophistry, and rendered it necessary and unavoidable, we must allow, that the sense of justice and injustice is not derived from nature, but arises artificially, though necessarily from education, and human conventions.