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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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Nothing but good can result from a psychological idea of this kind, if we only take proper care not to consider it as more than an idea; that is, if we regard it as valid merely in relation to the employment of reason, in the sphere of the phenomena of the soul.

 There would arise, indeed, a real contradiction, if reason came forward with a statement on the negative side of these questions alone. 

A transcendental proposition is, therefore, a synthetical cognition of reason by means of pure conceptions and the discursive method, and it renders possible all synthetical unity in empirical cognition, though it cannot present us with any intuition a priorI. [*Footnote; In the case of the conception of cause, I do really go beyond the empirical conception of an event--but not to the intuition which presents this conception in concreto, but only to the time-conditions, which may be found in experience to correspond to the conception.

 
  • Our purpose at present is merely to sketch the plan of the architectonic of all cognition given by pure reason; and we begin from the point where the main root of human knowledge divides into two, one of which is reason.
 There is no doubt but this principle sometimes takes place, and produces those inferences we draw from contrary phaenomena: though I am perswaded, that upon examination we shall not find it to be the principle, that most commonly influences the mind in this species of reasoning. For reason is not a phenomenon, and therefore not subject to sensuous conditions; and, consequently, even in relation to its causality, the sequence or conditions of time do not influence reason, nor can the dynamical law of nature, which determines the sequence of time according to certain rules, be applied to it. For the same reason, his view of the possible community of substances could not represent it but as a predetermined harmony, and by no means as a physical influence. The misery of the condition, which precedes this restraint, is the cause why we submit to that remedy as quickly as possible; and this affords us an easy reason, why we annex the idea of property to the first possession, or to occupation. A Supreme Being is, therefore, for the speculative reason, a mere ideal, though a faultless one--a conception which perfects and crowns the system of human cognition, but the objective reality of which can neither be proved nor disproved by pure reason. 
  • If the mind suggests not always these ideas upon occasion, it proceeds from some imperfection in its faculties; and such a one as is often the source of false reasoning and sophistry.