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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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The success which attends the efforts of reason in the sphere of mathematics naturally fosters the expectation that the same good fortune will be its lot, if it applies the mathematical method in other regions of mental endeavour besides that of quantities. It is evident, that all reasonings from causes or effects terminate in conclusions, concerning matter of fact; that is, concerning the existence of objects or of their qualities. For of the former alone does she stand in need, in order to preposit the whole series of conditions, and thus present them to the understanding a priorI. But if we once have a completely (and unconditionally) given condition, there is no further necessity, in proceeding with the series, for a conception of reason; for the understanding takes of itself every step downward, from the condition to the conditioned. But though this reasoning seems just and obvious; yet as it would be folly to despair too soon, we shall continue the thread of our discourse; and having found, that after the discovery of the constant conjunction of any objects, we always draw an inference from one object to another, we shall now examine the nature of that inference, and of the transition from the impression to the idea. 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. This caution serves to simplify very much the criticism of all propositions of reason. For its subject-matter is the elements and highest maxims of reason, which form the basis of the possibility of some sciences and of the use of all. For the principle of the former enounces, not that things themselves or substances, but only that which happens or their states--as empirically contingent, have a cause; the assertion that the existence of substance itself is contingent is not justified by experience, it is the assertion of a reason employing its principles in a speculative manner. Reason can never shew us the connexion of one object with another, though aided by experience, and the observation of their constant conjunction in all past instances. For it proves DIRECTLY, that actions do not derive their merit from a conformity to reason, nor their blame from a contrariety to it; and it proves the same truth more INDIRECTLY, by shewing us, that as reason can never immediately prevent or produce any action by contradicting or approving of it, it cannot be the source of moral good and evil, which are found to have that influence.