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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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Empirical specification very soon stops in its distinction of diversities, and requires the guidance of the transcendental law, as a principle of the reason--a law which imposes on us the necessity of never ceasing in our search for differences, even although these may not present themselves to the senses.

 There is no method of reasoning more common, and yet none more blameable, than in philosophical debates to endeavour to refute any hypothesis by a pretext of its dangerous consequences to religion and morality. What is the reason of this difference, but that immobility, not being natural to the hare, but the effect of industry, forms in that case a strong relation with the hunter, which is wanting in the other? In both, the mode of proof is quite in accordance with the common procedure of human reason, which often falls into discord with itself, from considering an object from two different points of view. But little self-denial, indeed, is needed to give up these pretensions, seeing the undeniable, and in the dogmatic mode of procedure, inevitable contradictions of Reason with herself, have long since ruined the reputation of every system of metaphysics that has appeared up to this time. It now remains for us to consider whether pure reason can be employed in a practical sphere, and whether it will here conduct us to those ideas which attain the highest ends of pure reason, as we have just stated them. 
These are, understanding, judgement, and reason.
 There would arise, indeed, a real contradiction, if reason came forward with a statement on the negative side of these questions alone. 2. A speculative interest of reason manifests itself on this side. 
  • And these improvements are the more to be hoped for in natural religion, as it is not content with instructing us in the nature of superior powers, but carries its views farther, to their disposition towards us, and our duties towards them; and consequently we ourselves are not only the beings, that reason, but also one of the objects, concerning which we reason.