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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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This idea is a legislative one; and hence it is very natural that we should assume the existence of a legislative reason corresponding to it, from which the systematic unity of nature- the object of the operations of reason--must be derived. In the idea, pure reason possesses even causality and the power of producing that which its conception contains. The understanding is the object of reason, as sensibility is the object of the understanding. When it goes beyond its just bounds, it loses the first advantage, and even becomes prejudicial; which is the reason why we condemn an extravagant pride and ambition, however regulated by the decorums of good-breeding and politeness. For the attention of reason, which in abstract speculation does not easily become conscious of its errors, is thus roused to the momenta in the determination of its principles. The critique of pure reason may be regarded as the highest tribunal for all speculative disputes; for it is not involved in these disputes, which have an immediate relation to certain objects and not to the laws of the mind, but is instituted for the purpose of determining the rights and limits of reason. Thus the idea of reason is analogous with a sensuous schema, with this difference, that the application of the categories to the schema of reason does not present a cognition of any object (as is the case with the application of the categories to sensuous schemata), but merely provides us with a rule or principle for the systematic unity of the exercise of the understanding. To justify still farther this account of the second species of probability, where we reason with knowledge and reflection from a contrariety of past experiments, I shall propose the following considerations, without fearing to give offence by that air of subtilty, which attends them.