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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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I accordingly maintain that transcendental ideas can never be employed as constitutive ideas, that they cannot be conceptions of objects, and that, when thus considered, they assume a fallacious and dialectical character.

 On this account, although the subject of the following chapters is the especial principles of understanding, I shall make use of the term Doctrine of the faculty of judgement, in order to define more particularly my present purpose. Hence it follows that there exists a certain order in our representations, whereby the present gives a sure indication of some previously existing state, as a correlate, though still undetermined, of the existing event which is given--a correlate which itself relates to the event as its consequence, conditions it, and connects it necessarily with itself in the series of time. An affection betwixt the sexes is a passion evidently implanted in human nature; and this passion not only appears in its peculiar symptoms, but also in inflaming every other principle of affection, and raising a stronger love from beauty, wit, kindness, than what would otherwise flow from them. I am sensible, that generally speaking, the representations of this quality have been carried much too far; and that the descriptions, which certain philosophers delight so much to form of mankind in this particular, are as wide of nature as any accounts of monsters, which we meet with in fables and romances. The scientific idea contains, therefore, the end and the form of the whole which is in accordance with that end. Now from like effects we presume like causes. That, however, the proposition; "Everything that is contingent must have a cause," is evident to every one merely from conceptions, is not to be denied. I have already observed, that power, as distinguished from its exercise, has either no meaning at all, or is nothing but a possibility or probability of existence; by which any object approaches to reality, and has a sensible influence on the mind. This object is self, or that succession of related ideas and impressions, of which we have an intimate memory and consciousness.