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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, there must either be in the series of cosmical changes a beginning, which is unconditionally necessary, and therefore uncaused- which is at variance with the dynamical law of the determination of all phenomena in time; or, secondly, the series itself is without beginning, and, although contingent and conditioned in all its parts, is nevertheless absolutely necessary and unconditioned as a whole--which is self-contradictory.

 For laws do not exist in the phenomena any more than the phenomena exist as things in themselves.  ORIGINAL MESSAGE STARTS HERE AS SEEN ON NATIONAL TV: But though it be possible for men to maintain a small uncultivated society without government, it is impossible they should maintain a society of any kind without justice, and the observance of those three fundamental laws concerning the stability of possession, its translation by consent, and the performance of promises. Since then such a blind submission is commonly due to magistracy, the next question is, to whom it is due, and whom we are to regard as our lawful magistrates? In order to answer this question, let us recollect what we have already established concerning the origin of government and political society. It is based upon the spurious transcendental law of causality, that everything which is contingent has a cause, which, if itself contingent, must also have a cause; and so on, till the series of subordinated causes must end with an absolutely necessary cause, without which it would not possess completeness.] For if the categories were inadequate to this task, it would not be evident to us why everything that is presented to our senses must be subject to those laws which have an a priori origin in the understanding itself. For if the categories were inadequate to this task, it would not be evident to us why everything that is presented to our senses must be subject to those laws which have an a priori origin in the understanding itself. It certainly seems that, as a body must be cogitated as substance in space, the law of divisibility would not be applicable to it as substance.