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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 being admitted as unexceptionably valid, the requirements of the understanding, which recognizes nothing but nature in the region of phenomena, are satisfied, and our physical explanations of physical phenomena may proceed in their regular course, without hindrance and without opposition.

 But though the causes of pride and humility be plainly natural, we shall find upon examination, that they are not original, and that it is utterly impossible they should each of them be adapted to these passions by a particular provision, and primary constitution of nature, Beside their prodigious number, many of them are the effects of art, and arise partly from the industry, partly from the caprice, and partly from the good fortune of men, Industry produces houses, furniture, cloaths. This quality, therefore, of human nature, not only is very dangerous to society, but also seems, on a cursory view, to be incapable of any remedy. 
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 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. As to the former actions, I assert they proceed from a reasoning, that is not in itself different, nor founded on different principles, from that which appears in human nature. Their nature and principles have been supposed the same, because their sensations are not evidently different. Such conceptions of reason are not derived from nature; on the contrary, we employ them for the interrogation and investigation of nature, and regard our cognition as defective so long as it is not adequate to them. Human nature is very subject to errors of this kind; and perhaps this nation as much as any other. The length is inseparable from the breadth both in nature and in our minds; but this excludes not a partial consideration, and a distinction of reason, after the manner above explained. We may draw inferences from the coherence of our perceptions, whether they be true or false; whether they represent nature justly, or be mere illusions of the senses.