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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.


As we are wont to understand by the term God not merely an eternal nature, the operations of which are insensate and blind, but a Supreme Being, who is the free and intelligent author of all things, and as it is this latter view alone that can be of interest to humanity, we might, in strict rigour, deny to the deist any belief in God at all, and regard him merely as a maintainer of the existence of a primal being or thing--the supreme cause of all other things.

 Manage your own credit reports easily.  The transcendental speculation of reason relates to three things; the freedom of the will, the immortality of the soul, and the existence of God. No one, it is true, will be able to boast that he knows that there is a God and a future life; for, if he knows this, be is just the man whom I have long wished to find. Now we must admit that the doctrine of the existence of God belongs to doctrinal belief. The conception of such a being is the conception of God in its transcendental sense, and thus the ideal of pure reason is the object-matter of a transcendental theology. The latter especially, after having derived all the conceptions and principles of the mind from experience, goes so far, in the employment of these conceptions and principles, as to maintain that we can prove the existence of God and the existence of God and the immortality of them objects lying beyond the soul--both of them of possible experience--with the same force of demonstration as any mathematical proposition. For FIRST, it is far from being true, that in every judgment, which we form, we unite two different ideas; since in that proposition, GOD IS, or indeed any other, which regards existence, the idea of existence is no distinct idea, which we unite with that of the object, and which is capable of forming a compound idea by the union. With regard to the others, if by the word of God he understood merely the Universe, his meaning must have been--that it cannot be permanently present in one place--that is, at rest--nor be capable of changing its place--that is, of moving- because all places are in the universe, and the universe itself is, therefore, in no place. I cannot even make the assumption--as the practical interests of morality require--of God, freedom, and immortality, if I do not deprive speculative reason of its pretensions to transcendent insight.