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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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But, as the whole aim of this regulative principle was the discovery of a necessary and systematic unity in nature, we have, in so far as we attain this, to attribute our success to the idea of a Supreme Being; while, at the same time, we cannot, without involving ourselves in contradictions, overlook the general laws of nature, as it was in reference to them alone that this idea was employed.

 It is certain we are infinitely touched with a tender sentiment, as well as with a great one. They are merely the pure form of the employment of the understanding in respect of objects in general and of thought, without its being at the same time possible to think or to determine any object by their means. Consciousness, therefore, is so constituted that, inasmuch as the thinking subject is at the same time its own object, it cannot divide itself--although it can divide its inhering determinations. They alone produce that particular feeling or sentiment, on which moral distinctions depend. Remark II. Now with this view all empirical use of our faculty of cognition in the determination of time is in perfect accordance. By this means we make a difference, betwixt the idea meant by the word, OBJECT, and that meant by ITSELF, without going the length of number, and at the same time without restraining ourselves to a strict and absolute unity. We find, that it has force sufficient to give us the strongest sentiments of approbation, when it operates alone, without the concurrence of any other principle; as in the cases of justice, allegiance, chastity, and good-manners. On the contrary, the rule of the understanding, through which alone the existence of phenomena can receive synthetical unity as regards relations of time, determines for every phenomenon its position in time, and consequently a priori, and with validity for all and every time. For as the same object cannot, at the same time, be endowed with different qualities of the same sense, and as the same quality cannot resemble impressions entirely different; it evidently follows, that many of our impressions have no external model or archetype.