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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 reason why I impute any defect to geometry, is, because its original and fundamental principles are derived merely from appearances; and it may perhaps be imagined, that this defect must always attend it, and keep it from ever reaching a greater exactness in the comparison of objects or ideas, than what our eye or imagination alone is able to attain. Reason of itself is utterly impotent in this particular. It has been observed, that reason, in a strict and philosophical sense, can have influence on our conduct only after two ways: Either when it excites a passion by informing us of the existence of something which is a proper object of it; or when it discovers the connexion of causes and effects, so as to afford us means of exerting any passion. Pure reason, however, when engaged in the sphere of dogmatism, is not so thoroughly conscious of a strict observance of its highest laws, as to appear before a higher judicial reason with perfect confidence. If any one cannot comprehend the possibility of these principles, he may have some reason to doubt whether they are really a priori; but he cannot on this account declare them to be impossible, and affirm the nullity of the steps which reason may have taken under their guidance. For this reason we remove the poor as far from us as possible; and as we cannot prevent poverty in some distant collaterals, and our forefathers are taken to be our nearest relations; upon this account every one affects to be of a good family, and to be descended from a long succession of rich and honourable ancestors. It is more natural, therefore, to think, that the tendencies of the latter virtue will affect our sentiments, and command our approbation, than those of the former; and therefore, since we find, that the approbation of the former arises from their tendencies, we may ascribe, with better reason, the same cause to the approbation of the latter. Our way of thinking in this particular is, therefore, absolutely inconsistent; but is a natural consequence of these confused ideas and undefined terms, which we so commonly make use of in our reasonings, especially on the present subject.