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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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It is self-evident that reason, in cogitating the necessary complete determination of things, does not presuppose the existence of a being corresponding to its ideal, but merely the idea of the ideal- for the purpose of deducing from the unconditional totality of complete determination, The ideal is therefore the prototype of all things, which, as defective copies (ectypa), receive from it the material of their possibility, and approximate to it more or less, though it is impossible that they can ever attain to its perfection.

 Reason must not, therefore, in its transcendental endeavours, look forward with such confidence, as if the path it is pursuing led straight to its aim, nor reckon with such security upon its premisses, as to consider it unnecessary to take a step back, or to keep a strict watch for errors, which, overlooked in the principles, may be detected in the arguments themselves--in which case it may be requisite either to determine these principles with greater strictness, or to change them entirely. They are already united in the mind: They present themselves at the same time to the conception; and instead of requiring any new reason for their conjunction, it would require a very powerful reason to make us over-look this natural affinity. I understand by idea a necessary conception of reason, to which no corresponding object can be discovered in the world of sense. But we very soon perceive that the chain or series of prosyllogisms, that is, of deduced cognitions on the side of the grounds or conditions of a given cognition, in other words, the ascending series of syllogisms must have a very different relation to the faculty of reason from that of the descending series, that is, the progressive procedure of reason on the side of the conditioned by means of episyllogisms.