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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 animals have little or no sense of virtue or vice; they quickly lose sight of the relations of blood; and are incapable of that of right and property: For which reason the causes of their pride and humility must lie solely in the body, and can never be placed either in the mind or external objects.

 
  • Secondly, we may conclude from the same principle, that the sense of justice is not founded on reason, or on the discovery of certain connexions and relations of ideas, which are eternal, immutable, and universally obligatory.
 First, We may observe, that should the lords and commons in our constitution, without any reason from public interest, either depose the king in being, or after his death exclude the prince, who, by laws and settled custom, ought to succeed, no one would esteem their proceedings legal, or think themselves bound to comply with them. Our scholastic head-pieces and logicians shew no such superiority above the mere vulgar in their reason and ability, as to give us any inclination to imitate them in delivering a long system of rules and precepts to direct our judgment, in philosophy. For there are so many groundless pretensions to the enlargement of our knowledge by pure reason that we must take it as a general rule to be mistrustful of all such, and without a thoroughgoing and radical deduction, to believe nothing of the sort even on the clearest dogmatical evidence. The presumed consent of the father, the imitation of the succession to private families, the interest, which the state has in chusing the person, who is most powerful, and has the most numerous followers; all these reasons lead men to prefer the son of their late monarch to any other person. Are your investments safe?  

If this be not a good general reason for scepticism, it is at least a sufficient one (if I were not already abundantly supplied) for me to entertain a diffidence and modesty in all my decisions.

 Now it is certain we have an idea of extension; for otherwise why do we talk and reason concerning it? It is likewise certain that this idea, as conceived by the imagination, though divisible into parts or inferior ideas, is not infinitely divisible, nor consists of an infinite number of parts: For that exceeds the comprehension of our limited capacities. 

This conceit, however, is no more reasonable than any of the foregoing.

 For this science is nothing more than the inventory of all that is given us by pure reason, systematically arranged.