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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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Accordingly, the pure conceptions of reason at present under consideration are transcendental ideas. But I also maintain, that even where he acts not in his magisterial capacity, but is regarded as the avenger of crimes merely on account of their odiousness and deformity, not only it is impossible, without the necessary connexion of cause and effect in human actions, that punishments coued be inflicted compatible with justice and moral equity; but also that it coued ever enter into the thoughts of any reasonable being to inflict them. The examination of the impression bestows a clearness on the idea; and the examination of the idea bestows a like clearness on all our reasoning. But notwithstanding that my natural propensity, and the course of my animal spirits and passions reduce me to this indolent belief in the general maxims of the world, I still feel such remains of my former disposition, that I am ready to throw all my books and papers into the fire, and resolve never more to renounce the pleasures of life for the sake of reasoning and philosophy. BOOK I. OF THE CONCEPTIONS OF PURE REASON. This principle (of the faculty of distinction) acts as a check upon the reason and reason exhibits in this respect a double and conflicting interest--on the one hand, the interest in the extent (the interest of generality) in relation to genera; on the other, that of the content (the interest of individuality) in relation to the variety of species.
Such a causality would be considered, in reference to phenomena, as the primal action of a cause, which is in so far, therefore, not phenomenal, but, by reason of this faculty or power, intelligible; although it must, at the same time, as a link in the chain of nature, be regarded as belonging to the sensuous world. If we turn our attention to the analogy of the nature of living beings in this world, in the consideration of which reason is obliged to accept as a principle that no organ, no faculty, no appetite is useless, and that nothing is superfluous, nothing disproportionate to its use, nothing unsuited to its end; but that, on the contrary, everything is perfectly conformed to its destination in life--we shall find that man, who alone is the final end and aim of this order, is still the only animal that seems to be excepted from it.