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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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These false judgments may be thought to affect the passions and actions, which are connected with them, and may be said to render them unreasonable, in a figurative and improper way of speaking. On the other hand, as in the practical use of the understanding we have only to do with action and practice according to rules, an idea of pure reason can always be given really in concreto, although only partially, nay, it is the indispensable condition of all practical employment of reason. One that has a real design of harming us, proceeding not from hatred and ill-will, but from justice and equity, draws not upon him our anger, if we be in any degree reasonable; notwithstanding he is both the cause, and the knowing cause of our sufferings. [Footnote 13. As a proof, how confused our way of thinking on this subject commonly is, we may observe, that those who assert, that morality is demonstrable, do not say, that morality lies in the relations, and that the relations are distinguishable by reason. Where reason is lively, and mixes itself with some propensity, it ought to be assented to. In this view of the case, reason would be proceeding in direct opposition to her own destination, by setting as an aim an idea which entirely conflicts with the procedure and arrangement of nature. In this cosmological argument are assembled so many sophistical propositions that speculative reason seems to have exerted in it all her dialectical skill to produce a transcendental illusion of the most extreme character. Consequently, only because I can connect a variety of given representations in one consciousness, is it possible that I can represent to myself the identity of consciousness in these representations; in other words, the analytical unity of apperception is possible only under the presupposition of a synthetical unity.* The thought, "These representations given in intuition belong all of them to me," is accordingly just the same as, "I unite them in one self-consciousness, or can at least so unite them"; and although this thought is not itself the consciousness of the synthesis of representations, it presupposes the possibility of it; that is to say, for the reason alone that I can comprehend the variety of my representations in one consciousness, do I call them my representations, for otherwise I must have as many-coloured and various a self as are the representations of which I am conscious.