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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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For the same reason any likeness among them is the source of affection.

 ** 9 Original Language Versions SECTION II. Of the Ideal of the Summum Bonum as a Determining Ground of the Ultimate End of Pure Reason. This imperfection, however, in our ideas, is never felt in our reasonings; which seems to be an instance parallel to the present one of universal ideas. If we consider all the hypotheses, which have been formed either by philosophy or common reason, to explain the difference betwixt beauty and deformity, we shall find that all of them resolve into this, that beauty is such an order and construction of parts, as either by the primary constitution of our nature, by custom, or by caprice, is fitted to give a pleasure and satisfaction to the soul. But the schema which is originated from an idea (in which case reason presents us with aims a priori, and does not look for them to experience), forms the basis of architectonical unity. Now, although this idea of the sum-total of all possibility, in so far as it forms the condition of the complete determination of everything, is itself undetermined in relation to the predicates which may constitute this sum-total, and we cogitate in it merely the sum-total of all possible predicates--we nevertheless find, upon closer examination, that this idea, as a primitive conception of the mind, excludes a large number of predicates--those deduced and those irreconcilable with others, and that it is evolved as a conception completely determined a priorI. Thus it becomes the conception of an individual object, which is completely determined by and through the mere idea, and must consequently be termed an ideal of pure reason. Those who affirm that virtue is nothing but a conformity to reason; that there are eternal fitnesses and unfitnesses of things, which are the same to every rational being that considers them; that the immutable measures of right and wrong impose an obligation, not only on human creatures, but also on the Deity himself: All these systems concur in the opinion, that morality, like truth, is discerned merely by ideas, and by their juxta-position and comparison. And how does reason proceed to explain this anomaly to itself, and from the wavering condition of a timid and reluctant approbation--always again withdrawn--arrive at a calm and settled insight into its cause? Here also does reason presuppose the existence of the systematic unity of various powers--inasmuch as particular laws of nature are subordinate to general laws; and parsimony in principles is not merely an economical principle of reason, but an essential law of nature. Pure abstract reason, apart from all experience, can either cognize nothing at all; and hence the judgements it enounces are never mere opinions, they are either apodeictic certainties, or declarations that nothing can be known on the subject.