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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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In his view they flow from the highest reason, by which they have been imparted to human reason, which, however, exists no longer in its original state, but is obliged with great labour to recall by reminiscence--which is called philosophy--the old but now sadly obscured ideas.

 When I reflect on the natural fallibility of my judgment, I have less confidence in my opinions, than when I only consider the objects concerning which I reason; and when I proceed still farther, to turn the scrutiny against every successive estimation I make of my faculties, all the rules of logic require a continual diminution, and at last a total extinction of belief and evidence. The completely extended application of such an organon would afford us a system of pure reason. just as little does this regulative principle exclude the assumption of an intelligible cause, when the question regards merely the pure employment of reason--in relation to ends or aims. An ideal is not even given as a cogitable object, and therefore cannot be inscrutable; on the contrary, it must, as a mere idea, be based on the constitution of reason itself, and on this account must be capable of explanation and solution. A $20 value FREE with order This principle unfolds to the view of reason in the sphere of experience new and enlarged prospects, and invites it to connect the phenomena of the world according to teleological laws, and in this way to attain to the highest possible degree of systematic unity. 
  • In this sphere, accordingly, reason cannot present to us any other than pragmatical laws of free action, for our guidance towards the aims set up by the senses, and is incompetent to give us laws which are pure and determined completely a priorI. On the other hand, pure practical laws, the ends of which have been given by reason entirely a priori, and which are not empirically conditioned, but are, on the contrary, absolutely imperative in their nature, would be products of pure reason.
 This argument is not just; because the sceptical reasonings, were it possible for them to exist, and were they not destroyed by their subtility, would be successively both strong and weak, according to the successive dispositions of the mind.