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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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Besides, this science cannot be of great and formidable prolixity, because it has not to do with objects of reason, the variety of which is inexhaustible, but merely with Reason herself and her problems; problems which arise out of her own bosom, and are not proposed to her by the nature of outward things, but by her own nature.

 Nature is obstinate, and will not quit the field, however strongly attacked by reason; and at the same time reason is so clear in the point, that there is no possibility of disguising her. 
  • We have, as I flatter myself, exhausted all the replies of which it is susceptible, and have at last found the reply with which reason must content itself, and with which it ought to be content, so long as it pays no regard to the practical.
 But when the transcendental conception of reality, or substance, or power is presented to my mind, I find that it does not relate to or indicate either an empirical or pure intuition, but that it indicates merely the synthesis of empirical intuitions, which cannot of course be given a priorI. The synthesis in such a conception cannot proceed a priori--without the aid of experience--to the intuition which corresponds to the conception; and, for this reason, none of these conceptions can produce a determinative synthetical proposition, they can never present more than a principle of the synthesis* of possible empirical intuitions. SECTION VII. Critique of all Theology based upon Speculative Principles of Reason.  I believe we may assign the three following reasons for the prevalance of the doctrine of liberty, however absurd it may be in one sense, and unintelligible in any other. Whether I have succeeded in what I professed to do, it is for the reader to determine; it is the author's business merely to adduce grounds and reasons, without determining what influence these ought to have on the mind of his judges.