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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 fully comprehended, it may now be asked, WHETHER NATURE PRODUCES THE PASSION IMMEDIATELY, OF HERSELF; OR WHETHER SHE MUST BE ASSISTED BY THE CO-OPERATION OF OTHER CAUSES? For it is observable, that in this particular her conduct is different in the different passions and sensations. Dear Webmaster, For the notion of injury or injustice implies an immorality or vice committed against some other person: And as every immorality is derived from some defect or unsoundness of the passions, and as this defect must be judged of, in a great measure, from the ordinary course of nature in the constitution of the mind; it will be easy to know, whether we be guilty of any immorality, with regard to others, by considering the natural, and usual force of those several affections, which are directed towards them. Whatever is grounded in the nature of our powers will be found to be in harmony with the final purpose and proper employment of these powers, when once we have discovered their true direction and aim. Now as all possible perception depends on the synthesis of apprehension, and this empirical synthesis itself on the transcendental, consequently on the categories, it is evident that all possible perceptions, and therefore everything that can attain to empirical consciousness, that is, all phenomena of nature, must, as regards their conjunction, be subject to the categories. These rules, then, are artificially invented for a certain purpose, and are contrary to the common principles of human nature, which accommodate themselves to circumstances, and have no stated invariable method of operation. Notwithstanding the pressing necessity which reason feels, to form some presupposition that shall serve the understanding as a proper basis for the complete determination of its conceptions, the idealistic and factitious nature of such a presupposition is too evident to allow reason for a moment to persuade itself into a belief of the objective existence of a mere creation of its own thought. That is, reason desires to be able to represent all the determinations of the internal sense as existing in one subject, all powers as deduced from one fundamental power, all changes as mere varieties in the condition of a being which is permanent and always the same, and all phenomena in space as entirely different in their nature from the procedure of thought.