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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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As in the latter case the imagination discovers not so entire an union as in the former, but is able to trace and preserve a distinct idea of the property of each; this is the reason, why the civil law, tho' it established an entire community in the case of confusion, and after that a proportional division, yet in the case of commixtion, supposes each of the proprietors to maintain a distinct right; however necessity may at last force them to submit to the same division.

 In order to admit this, we have only to be convinced that there is an absolutely necessary use of pure reason--the moral use--in which it inevitably transcends the limits of sensibility, without the aid of speculation, requiring only to be insured against the effects of a speculation which would involve it in contradiction with itself. By reason I understand here the whole higher faculty of cognition, the rational being placed in contradistinction to the empirical. Custom readily carries us beyond the just bounds in our passions, as well as in our reasonings. For pure speculative reason is an organic structure in which there is nothing isolated or independent, but every Single part is essential to all the rest; and hence, the slightest imperfection, whether defect or positive error, could not fail to betray itself in use. Thirdly, as regards the categories of a real relation between phenomena, the category of substance and its accidents is not suitable for the formation of a transcendental idea; that is to say, reason has no ground, in regard to it, to proceed regressively with conditions. There is, then, no pretext of reason for founding the one upon the other; while each of them has a foundation peculiar to itself. 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. Dogmatism is thus the dogmatic procedure of pure reason without previous criticism of its own powers, and in opposing this procedure, we must not be supposed to lend any countenance to that loquacious shallowness which arrogates to itself the name of popularity, nor yet to scepticism, which makes short work with the whole science of metaphysics. The prices of our reports are very low.