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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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Secondly, in cosmology, we must investigate the conditions of all natural phenomena, internal as well as external, as if they belonged to a chain infinite and without any prime or supreme member, while we do not, on this account, deny the existence of intelligible grounds of these phenomena, although we never employ them to explain phenomena, for the simple reason that they are not objects of our cognition. Filthy S-L-U-T-S from H-E-L-L For this is one of the most extraordinary circumstances in the present affair, that after the mind has produced an individual idea, upon which we reason, the attendant custom, revived by the general or abstract term, readily suggests any other individual, if by chance we form any reasoning, that agrees not with it. supreme original good, that pure reason can find the ground of the practically necessary connection of both elements of the highest derivative good, and accordingly of an intelligible, that is, moral world. For only two cases are possible; either, the counter-statement is nothing but the enouncement of the inconsistency of the opposite opinion with the subjective conditions of reason, which does not affect the real case (for example, we cannot comprehend the unconditioned necessity of the existence of a being, and hence every speculative proof of the existence of such a being must be opposed on subjective grounds, while the possibility of this being in itself cannot with justice be denied); or, both propositions, being dialectical in their nature, are based upon an impossible conception. Dogmatism is thus the dogmatic procedure of pure reason without previous criticism of its own powers, and in opposing this procedure, we must not be supposed to lend any countenance to that loquacious shallowness which arrogates to itself the name of popularity, nor yet to scepticism, which makes short work with the whole science of metaphysics. The understanding is the object of reason, as sensibility is the object of the understanding. For this reason, pity or a sympathy with pain produces love, and that because it interests us in the fortunes of others, good or bad, and gives us a secondary sensation correspondent to the primary; in which it has the same influence with love and benevolence.
This puts one in mind of a king arrainged for high-treason against his subjects.