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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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From this reasoning, as well as from undoubted experience, we may conclude, that an association of ideas, however necessary, is not alone sufficient to give rise to any passion. The modus tollens of reasoning from known inferences to the unknown proposition, is not only a rigorous, but a very easy mode of proof. They have hardly ever reflected or philosophized on their favourite science--a task of great difficulty; and the specific difference between the two modes of employing the faculty of reason has never entered their thoughts. Reason, therefore, has an immediate relation to the use of the understanding, not indeed in so far as the latter contains the ground of possible experience (for the conception of the absolute totality of conditions is not a conception that can be employed in experience, because no experience is unconditioned), but solely for the purpose of directing it to a certain unity, of which the understanding has no conception, and the aim of which is to collect into an absolute whole all acts of the understanding. But this, in my opinion, is not a sufficient reason for excluding them from the catalogue of virtues. Now that, the conception of which contains a therefore to every wherefore, which is not defective in any respect whatever, which is all-sufficient as a condition, seems to be the being of which we can justly predicate absolute necessity--for this reason, that, possessing the conditions of all that is possible, it does not and cannot itself require any condition. The naturalist of pure reason lays it down as his principle that common reason, without the aid of science--which he calls sound reason, or common sense--can give a more satisfactory answer to the most important questions of metaphysics than speculation is able to do. If you pretend, therefore, to prove a priori, that such a position of bodies can never cause thought; because turn it which way you will, it is nothing but a position of bodies; you must by the same course of reasoning conclude, that it can never produce motion; since there is no more apparent connexion in the one case than in the other.