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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 we admit the existence of spontaneously produced events, that is, of free agency, we are driven, in our search for sufficient reasons, on an unavoidable law of nature and are compelled to appeal to the empirical law of causality, and we find that any such totality of connection in our synthesis is too small for our necessary empirical conception.

 So what is the alternative to the to the Great American Job? The systematic connection which reason gives to the empirical employment of the understanding not only advances the extension of that employment, but ensures its correctness, and thus the principle of a systematic unity of this nature is also objective, although only in an indefinite respect (principium vagum). There is no rule in painting more reasonable than that of ballancing the figures, and placing them with the greatest exactness on their proper centers of gravity. Now these resemblances we are apt to confound with each other; and it is natural we shoud, according to this very reasoning. The former alone can we cognize a priori, that is, antecedent to all actual perception; and for this reason such cognition is called pure intuition. But if we inquire whether the grounds of our judgement, which are valid for us, produce the same effect on the reason of others as on our own, we have then the means, though only subjective means, not, indeed, of producing conviction, but of detecting the merely private validity of the judgement; in other words, of discovering that there is in it the element of mere persuasion. Reason, therefore, never applies directly to experience, or to any sensuous object; its object is, on the contrary, the understanding, to the manifold cognition of which it gives a unity a priori by means of conceptions--a unity which may be called rational unity, and which is of a nature very different from that of the unity produced by the understanding.