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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, it must not be supposed that any beginning can take place in reason; on the contrary, reason, as the unconditioned condition of all action of the will, admits of no time-conditions, although its effect does really begin in a series of phenomena--a beginning which is not, however, absolutely primal.

 But, however widely extended, however accurate and thoroughgoing this consciousness may be, these representations are still nothing more than representations, that is, internal determinations of the mind in this or that relation of time. The uneasiness is not real; but as such a composition of words has a natural tendency to produce it, this is sufficient to affect the mind with a painful sentiment, and render the discourse harsh and disagreeable. For if even the complete intuition of a determinate space or time is thoroughly real, that is, if no part thereof is empty, yet because every reality has its degree, which, with the extensive quantity of the phenomenon unchanged, can diminish through endless gradations down to nothing (the void), there must be infinitely graduated degrees, with which space or time is filled, and the intensive quantity in different phenomena may be smaller or greater, although the extensive quantity of the intuition remains equal and unaltered. This however is certain, that we can form ideas, which shall be no greater than the smallest atom of the animal spirits of an insect a thousand times less than a mite: And we ought rather to conclude, that the difficulty lies in enlarging our conceptions so much as to form a just notion of a mite, or even of an insect a thousand times less than a mite. After it is once established by these conventions, it is naturally attended with a strong sentiment of morals; which can proceed from nothing but our sympathy with the interests of society. They type in a word pertaining to the business they are interested in, and a very long list of websites come up These alone are durable enough to affect our sentiments concerning the person. IV. In natural theology, where we think of an object--God--which never can be an object of intuition to us, and even to himself can never be an object of sensuous intuition, we carefully avoid attributing to his intuition the conditions of space and time--and intuition all his cognition must be, and not thought, which always includes limitation. This would be a negative belief, which could not, indeed, produce morality and good sentiments, but still could produce an analogon of these, by operating as a powerful restraint on the outbreak of evil dispositions. The track it pursues, whether rational or sophistical, is at least natural, and not only goes far to persuade the common understanding, but shows itself deserving of respect from the speculative intellect; while it contains, at the same time, the outlines of all the arguments employed in natural theology--arguments which always have been, and still will be, in use and authority.