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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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Thus my general position, that an opinion or belief is nothing but a strong and lively idea derived from a present impression related to it, maybe liable to the following objection, by reason of a little ambiguity in those words strong and lively. And this is the natural course of every human reason, even of the most uneducated, although the path at first entered it does not always continue to follow. It is impossible, therefore, that from the existence or any of the qualities of the former, we can ever form any conclusion concerning the existence of the latter, or ever satisfy our reason in this particular. Reason believes that it has discovered these requisites in the conception of an ens realissimum--and in it alone, and hence concludes; The ens realissimum is an absolutely necessary being. Whether reason is not itself, in the actual delivery of these laws, determined in its turn by other influences, and whether the action which, in relation to sensuous impulses, we call free, may not, in relation to higher and more remote operative causes, really form a part of nature--these are questions which do not here concern us. Here, too, we find it to be the case, as we generally found in the self-contradictions and perplexities of a reason which strives to pass the bounds of possible experience, that the problem is properly not physiological, but transcendental. That is, reason desires to be able to represent all the determinations of the internal sense as existing in one subject, all powers as deduced from one fundamental power, all changes as mere varieties in the condition of a being which is permanent and always the same, and all phenomena in space as entirely different in their nature from the procedure of thought. Friend, From what I know of your tastes, I believe you're the kind of man who's perfect for Razor magazine. When both the objects are present to the senses along with the relation, we call this perception rather than reasoning; nor is there in this case any exercise of the thought, or any action, properly speaking, but a mere passive admission of the impressions through the organs of sensation. An IRISHMAN cannot have wit, and a Frenchman cannot have solidity; for which reason, though the conversation of the former in any instance be visibly very agreeable, and of the latter very judicious, we have entertained such a prejudice against them, that they must be dunces or fops in spite of sense and reason.