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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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At the same time we may learn the reason, why geometry falls of evidence in this single point, while all its other reasonings command our fullest assent and approbation. If my reader has been kind and patient enough to accompany me on this hitherto untravelled route, he can now judge whether, if he and others will contribute their exertions towards making this narrow footpath a high road of thought, that which many centuries have failed to accomplish may not be executed before the close of the present--namely, to bring Reason to perfect contentment in regard to that which has always, but without permanent results, occupied her powers and engaged her ardent desire for knowledge. But, while speaking here of the totality of conditions and of the unconditioned as the common title of all conceptions of reason, we again light upon an expression which we find it impossible to dispense with, and which nevertheless, owing to the ambiguity attaching to it from long abuse, we cannot employ with safety. Reason affords no good grounds for admitting the existence of intelligible beings, or of intelligible properties of sensuous things, although--as we have no conception either of their possibility or of their impossibility--it will always be out of our power to affirm dogmatically that they do not exist. In every reasoning or syllogism, there is a fundamental proposition, afterwards a second drawn from it, and finally the conclusion, which connects the truth in the first with the truth in the second--and that infallibly. For in order to form a just notion of these animals, we must have a distinct idea representing every part of them, which, according to the system of infinite divisibility, is utterly impossible, and, recording to that of indivisible parts or atoms, is extremely difficult, by reason of the vast number and multiplicity of these parts. I shall add, as a corollary to this reasoning, that since no action can be laudable or blameable, without some motives or impelling passions, distinct from the sense of morals, these distinct passions must have a great influence on that sense.