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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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This therefore is the nature of the judgment and probability.

 But if I insist on basing nature upon the foundation of a supreme ordaining Being, the unity of nature is in effect lost. Besides, if we consider the nature of that faculty, and the great influence which all relations have upon it, we shall easily be persuaded, that however the ideas of the pleasant wines, music, or gardens, which the rich man enjoys, may become lively and agreeable, the fancy will not confine itself to them, but will carry its view to the related objects; and in particular, to the person, who possesses them. To take the regulative principle of systematic unity in nature for a constitutive principle, and to hypostatize and make a cause out of that which is properly the ideal ground of the consistent and harmonious exercise of reason, involves reason in inextricable embarrassments. This state of nature, therefore, is to be regarded as a mere fiction, not unlike that of the golden age, which poets have invented; only with this difference, that the former is described as full of war, violence and injustice; whereas the latter is pointed out to us, as the most charming and most peaceable condition, that can possibly be imagined.  
This uniting principle among ideas is not to be considered as an inseparable connexion; for that has been already excluded from the imagination: Nor yet are we to conclude, that without it the mind cannot join two ideas; for nothing is more free than that faculty: but we are only to regard it as a gentle force, which commonly prevails, and is the cause why, among other things, languages so nearly correspond to each other; nature in a manner pointing out to every one those simple ideas, which are most proper to be united in a complex one.
 The questions; whether the world has a beginning and a limit to its extension in space; whether there exists anywhere, or perhaps, in my own thinking Self, an indivisible and indestructible unity--or whether nothing but what is divisible and transitory exists; whether I am a free agent, or, like other beings, am bound in the chains of nature and fate; whether, finally, there is a supreme cause of the world, or all our thought and speculation must end with nature and the order of external things--are questions for the solution of which the mathematician would willingly exchange his whole science; for in it there is no satisfaction for the highest aspirations and most ardent desires of humanity. 3. As to metaphysics, even if we look upon it merely as an attempted science, yet, from the nature of human reason, an indispensable one, we find that it must contain synthetical propositions a priorI. It is not merely the duty of metaphysics to dissect, and thereby analytically to illustrate the conceptions which we form a priori of things; but we seek to widen the range of our a priori knowledge. Though supplied with these, and putting ourselves under their guidance, we can make no teleological use of the knowledge of nature, as regards cognition, unless nature itself has established teleological unity. Different parts of the earth produce different commodities; and not only so, but different men both are by nature fitted for different employments, and attain to greater perfection in any one, when they confine themselves to it alone.