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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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First, It is easy to observe, that though bodies are felt by means of their solidity, yet the feeling is a quite different thing from the solidity; and that they have not the least resemblance to each other.

 Excellent, Poor, or Fair credit ACCEPTED Though there was no obligation to relieve the miserable, our humanity would lead us to it; and when we omit that duty, the immorality of the omission arises from its being a proof, that we want the natural sentiments of humanity. The relation causes a smooth passage from the impression to the idea, and even gives a propensity to that passage. In mathematics, it is a priori intuition that guides my synthesis; and, in this case, all our conclusions may be drawn immediately from pure intuition. These suppositions are all consistent and natural; and the reason, Why we imagine the communication of motion to be more consistent and natural not only than those suppositions, but also than any other natural effect, is founded on the relation of resemblance betwixt the cause and effect, which is here united to experience, and binds the objects in the closest and most intimate manner to each other, so as to make us imagine them to be absolutely inseparable. I. This table, which contains four classes of conceptions of the understanding, may, in the first instance, be divided into two classes, the first of which relates to objects of intuition--pure as well as empirical; the second, to the existence of these objects, either in relation to one another, or to the understanding. Of the content of the world we are ignorant; still less can we estimate its magnitude by comparison with the sphere of the possible. For the idea is a creation of reason itself, which therefore cannot disclaim the obligation to answer or refer us to the unknown object. Nevertheless, the recognition of this rule, as a condition of the synthetical unity of phenomena in time, was the ground of experience itself and consequently preceded it a priorI. It is now our duty to show by an example that we never, even in experience, attribute to an object the notion of succession or effect (of an event--that is, the happening of something that did not exist before), and distinguish it from the subjective succession of apprehension, unless when a rule lies at the foundation, which compels us to observe this order of perception in preference to any other, and that, indeed, it is this necessity which first renders possible the representation of a succession in the object.