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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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Thus the architectonic interest of reason, which requires a unity--not empirical, but a priori and rational--forms a natural recommendation for the assertions of the thesis in our antinomy. The object of reason is, therefore, the understanding and its proper destination. This puts one in mind of a king arrainged for high-treason against his subjects. It were easy for me to shew the weakness of this reasoning, were I willing to make use of those observations, I have already made, that the idea of production is the same with that of causation, and that no existence certainly and demonstratively implies a power in any other object; or were it proper to anticipate what I shall have occasion to remark afterwards concerning the idea we form of power and efficacy. - If, on the other hand, we were to ask Priestley--a philosopher who had no taste for transcendental speculation, but was entirely devoted to the principles of empiricism--what his motives were for overturning those two main pillars of religion--the doctrines of the freedom of the will and the immortality of the soul (in his view the hope of a future life is but the expectation of the miracle of resurrection)- this philosopher, himself a zealous and pious teacher of religion, could give no other answer than this; I acted in the interest of reason, which always suffers, when certain objects are explained and judged by a reference to other supposed laws than those of material nature--the only laws which we know in a determinate manner.
For this reason, every transition in perception to anything which follows upon another in time, is a determination of time by means of the production of this perception. They only say, that reason can discover such an action, In such relations, to be virtuous, and such another vicious. The idea is merely to be adopted as a point of view, from which this unity, so essential to reason and so beneficial to the understanding, may be regarded as radiating. 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.