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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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If sometimes we ascribe a continued existence to objects, which are perfectly new to us, and of whose constancy and coherence we have no experience, it is because the manner, in which they present themselves to our senses, resembles that of constant and coherent objects; and this resemblance is a source of reasoning and analogy, and leads us to attribute the same qualities to similar objects. In this way the transcendental enlargement of our rational cognition would be, not the cause, but merely the effect of the practical teleology which pure reason imposes upon us. But although it is admitted that the only possible deduction of pure a priori cognition is a transcendental deduction, it is not, for that reason, perfectly manifest that such a deduction is absolutely necessary. This second law may therefore rest upon mere ideas of pure reason, and may be cognized a priorI. I assume that there are pure moral laws which determine, entirely a priori (without regard to empirical motives, that is, to happiness), the conduct of a rational being, or in other words, to use which it makes of its freedom, and that these laws are absolutely imperative (not merely hypothetically, on the supposition of other empirical ends), and therefore in all respects necessary. Metaphysic is divided into that of the speculative and that of the practical use of pure reason, and is, accordingly, either the metaphysic of nature, or the metaphysic of ethics.