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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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The world must be represented as having originated from an idea, if it is to harmonize with that use of reason without which we cannot even consider ourselves as worthy of reason- namely, the moral use, which rests entirely on the idea of the supreme good.

 For with what confidence can I venture upon such bold enterprises, when beside those numberless infirmities peculiar to myself, I find so many which are common to human nature? Can I be sure, that in leaving all established opinions I am following truth; and by what criterion shall I distinguish her, even if fortune should at last guide me on her foot-steps? After the most accurate and exact of my reasonings, I can give no reason why I should assent to it; and feel nothing but a strong propensity to consider objects strongly in that view, under which they appear to me. But hereby the object itself is not more definitely determined in thought, but the question is only in what relation it, including all its determinations, stands to the understanding and its employment in experience, to the empirical faculty of judgement, and to the reason of its application to experience. The proof, from the mere idea of a supreme being, belongs to another principle of reason and requires separate discussion. To this I reply, that in judging of the actions of men we must proceed upon the same maxims, as when we reason concerning external objects. Therefore, as in the absolute totality of the regressive synthesis of the manifold in a phenomenon (following the guidance of the categories, which represent it as a series of conditions to a given conditioned) the unconditioned is necessarily contained--it being still left unascertained whether and how this totality exists; reason sets out from the idea of totality, although its proper and final aim is the unconditioned--of the whole series, or of a part thereof. It is more natural, therefore, to think, that the tendencies of the latter virtue will affect our sentiments, and command our approbation, than those of the former; and therefore, since we find, that the approbation of the former arises from their tendencies, we may ascribe, with better reason, the same cause to the approbation of the latter. Of the three relations above-mentioned that of resemblance is the most fertile source of error; and indeed there are few mistakes in reasoning, which do not borrow largely from that origin. Now to apply all this to the present case; I suppose a person to have lent me a sum of money, on condition that it be restored in a few days; and also suppose, that after the expiration of the term agreed on, he demands the sum: I ask, What reason or motive have I to restore the money? It will, perhaps, be said, that my regard to justice, and abhorrence of villainy and knavery, are sufficient reasons for me, if I have the least grain of honesty, or sense of duty and obligation.