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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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Now as all objects, which are not contrary, are susceptible of a constant conjunction, and as no real objects are contrary [Part III. SECT. 15.]; I have inferred from these principles, that to consider the matter A PRIORI, any thing may produce any thing, and that we shall never discover a reason, why any object may or may not be the cause of any other, however great, or however little the resemblance may be betwixt them. Now nothing is more natural than for us to embrace the opinions of others in this particular; both from sympathy, which renders all their sentiments intimately present to us; and from reasoning, which makes us regard their judgment, as a kind of argument for what they affirm. Now all pure conceptions have to do in general with the synthetical unity of representations; conceptions of pure reason (transcendental ideas), on the other hand, with the unconditional synthetical unity of all conditions. They are then not merely serviceable towards the completion of the exercise of reason (which remains an idea, never executed, but always to be pursued); they detach themselves completely from experience and construct for themselves objects, the material of which has not been presented by experience, and the objective reality of which is not based upon the completion of the empirical series, but upon pure a priori conceptions. A single perception can never produce the idea of a double existence, but by some inference either of the reason or imagination. Now, granting that reason stands in a causal relation to phenomena; can an action of reason be called free, when we know that, sensuously, in its empirical character, it is completely determined and absolutely necessary? Others build a sizable organization of 15 to 25 people in attractive business offices. I am not, however, without hopes, that the present system of philosophy will acquire new force as it advances; and that our reasonings concerning morals will corroborate whatever has been said concerning the UNDERSTANDING and the PASSIONS. And, indeed, how should it be possible, merely by the aid of the unity of consciousness--which we cognize only for the reason that it is indispensable to the possibility of experience--to pass the bounds of experience (our existence in this life); and to extend our cognition to the nature of all thinking beings by means of the empirical--but in relation to every sort of intuition, perfectly undetermined--proposition, "I think"?