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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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It will be easy to comprehend the reason, why this cause operates not with the same force in joy as in pride; since the idea of self is not so essential to the former passion as to the latter.

 This is the reason why men so often act in contradiction to their known interest; and in particular why they prefer any trivial advantage, that is present, to the maintenance of order in society, which so much depends on the observance of justice. The conceptions of pure reason--we do not here speak of the possibility of them--are not obtained by reflection, but by inference or conclusion. 
But since the moral law is binding on each individual in the use of his freedom of volition, even if others should not act in conformity with this law, neither the nature of things, nor the causality of actions and their relation to morality, determine how the consequences of these actions will be related to happiness; and the necessary connection of the hope of happiness with the unceasing endeavour to become worthy of happiness, cannot be cognized by reason, if we take nature alone for our guide.
 Or if it were, is an exception to a general rule in every case criminal, for no other reason than because it is an exception? This is the reason why pride or humility is not transfused into love or hatred with the same ease, that the latter passions are changed into the former. For even supposing these impressions should be entirely effaced from the memory, the conviction they produced may still remain; and it is equally true, that all reasonings concerning causes and effects are originally derived from some impression; in the same manner, as the assurance of a demonstration proceeds always from a comparison of ideas, though it may continue after the comparison is forgot. This evidently destroys the precedent reasoning concerning the cause of thought or perception. FIND OUT OW... But when the transcendental conception of reality, or substance, or power is presented to my mind, I find that it does not relate to or indicate either an empirical or pure intuition, but that it indicates merely the synthesis of empirical intuitions, which cannot of course be given a priorI. The synthesis in such a conception cannot proceed a priori--without the aid of experience--to the intuition which corresponds to the conception; and, for this reason, none of these conceptions can produce a determinative synthetical proposition, they can never present more than a principle of the synthesis* of possible empirical intuitions.