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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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Now since the fancy finds the same facility in passing from the lesser to the greater, as from remote to contiguous, why does not this easy transition of ideas assist the transition of passions in the former case, as well as in the latter? The virtues of a friend or brother produce first love, and then pride; because in that case the imagination passes from remote to contiguous, according to its propensity. But it is not the external and corporeal relation, which forms the essence of property. The causality of the necessary cause of changes, and consequently the cause itself, must for these reasons belong to time--and to phenomena, time being possible only as the form of phenomena. It is true that in the Analytic I introduced into the list of principles of the pure understanding, certain axioms of intuition; but the principle there discussed was not itself an axiom, but served merely to present the principle of the possibility of axioms in general, while it was really nothing more than a principle based upon conceptions. Philosophical cognition does not possess this advantage, it being required to consider the general always in abstracto (by means of conceptions), while mathematics can always consider it in concreto (in an individual intuition), and at the same time by means of a priori representation, whereby all errors are rendered manifest to the senses. Such is the argument by which reason justifies its advances towards a primal being. Now there being here an opposition betwixt the notion of the identity of resembling perceptions, and the interruption of their appearance, the mind must be uneasy in that situation, and will naturally seek relief from the uneasiness. Now, in the first place, if we have a proposition which contains the idea of necessity in its very conception, it is a if, moreover, it is not derived from any other proposition, unless from one equally involving the idea of necessity, it is absolutely priorI. Secondly, an empirical judgement never exhibits strict and absolute, but only assumed and comparative universality (by induction); therefore, the most we can say is--so far as we have hitherto observed, there is no exception to this or that rule. Again, the dogmatical opponent of religion gives employment to criticism, and enables us to test and correct its principles, while there is no occasion for anxiety in regard to the influence and results of his reasoning.