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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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But though this standard be only imaginary, the fiction however is very natural; nor is anything more usual, than for the mind to proceed after this manner with any action, even after the reason has ceased, which first determined it to begin.

 We shall now proceed to investigate the sources of all these attempts of reason to establish the existence of a Supreme Being. Here, as well as in the case of the other cosmological problems, the ground of the regulative principle of reason is the proposition that in our empirical regress no experience of an absolute limit, and consequently no experience of a condition, which is itself absolutely unconditioned, is discoverable. All unsuccessful dogmatical attempts of reason are facia, which it is always useful to submit to the censure of the sceptic. First, It is obvious, that in reasonings of this kind, it is not the object presented to us, which, considered in itself, affords us any reason to draw a conclusion concerning any other object or event. 
The one concluded; the moon revolves on its own axis, because it constantly presents the same side to the earth; the other declared that the moon does not revolve on its own axis, for the same reason.
 For it is evident that the transcendental employment of reason is not objectively valid, and therefore does not belong to the logic of truth (that is, to analytic), but as a logic of illusion, occupies a particular department in the scholastic system under the name of transcendental dialectic. In a system of pure reason, definitions of them would be with justice demanded of me, but to give them here would only bide from our view the main aim of our investigation, at the same time raising doubts and objections, the consideration of which, without injustice to our main purpose, may be very well postponed till another opportunity.