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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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For this very reason, too, the categories of modality are nothing more than explanations of the conceptions of possibility, reality, and necessity, as employed in experience, and at the same time, restrictions of all the categories to empirical use alone, not authorizing the transcendental employment of them. A future state is so far removed from our comprehension, and we have so obscure an idea of the manner, in which we shall exist after the dissolution of the body, that all the reasons we can invent, however strong in themselves, and however much assisted by education, are never able with slow imaginations to surmount this difficulty, or bestow a sufficient authority and force on the idea. However extraordinary these sentiments may appear, I think it fruitless to trouble myself with any farther enquiry or reasoning upon the subject, but shall repose myself on them as on established maxims. When both the objects are present to the senses along with the relation, we call this perception rather than reasoning; nor is there in this case any exercise of the thought, or any action, properly speaking, but a mere passive admission of the impressions through the organs of sensation. That element in the question of the freedom of the will, which has for so long a time placed speculative reason in such perplexity, is properly only transcendental, and concerns the question, whether there must be held to exist a faculty of spontaneous origination of a series of successive things or states. Secondly, Give a reason, why the resemblance of our broken and interrupted perceptions induces us to attribute an identity to them. But if practical reason has reached this elevation, and has attained to the conception of a sole Primal Being as the supreme good, it must not, therefore, imagine that it has transcended the empirical conditions of its application, and risen to the immediate cognition of new objects; it must not presume to start from the conception which it has gained, and to deduce from it the moral laws themselves. Nothing is more usual in philosophy, and even in common life, than to talk of the combat of passion and reason, to give the preference to reason, and assert that men are only so far virtuous as they conform themselves to its dictates.