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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, in the elaboration of the science, he finds that the schema, nay, even the definition which he at first gave of the science, rarely corresponds with his idea; for this idea lies, like a germ, in our reason, its parts undeveloped and hid even from microscopical observation. Whenever I hear someone complain about the cost of cartridges, I always refer them to you. If we reject it in favour of these reasonings, we subvert entirely the, human understanding. For in such a case reason does not demand absolute totality in the series, because it does not presuppose it as a condition and as given (datum), but merely as conditioned, and as capable of being given (dabile). When the mind, therefore, passes from the idea or impression of one object to the idea or belief of another, it is not determined by reason, but by certain principles, which associate together the ideas of these objects, and unite them in the imagination. This is not only conspicuous in children, who implicitly embrace every opinion proposed to them; but also in men of the greatest judgment and understanding, who find it very difficult to follow their own reason or inclination, in opposition to that of their friends and daily companions. This we can easily do, although only by the aid of the faint outline of an abstract conception, by representing this being to ourselves as containing in itself, as an individual substance, all possible perfection--a conception which satisfies that requirement of reason which demands parsimony in principles, which is free from self-contradiction, which even contributes to the extension of the employment of reason in experience, by means of the guidance afforded by this idea to order and system, and which in no respect conflicts with any law of experience. This idea is the conception--given by reason--of the form of a whole, in so far as the conception determines a priori not only the limits of its content, but the place which each of its parts is to occupy. This dialectical argument I shall call the ideal of pure reason.