Our knowledge springs from two fundamental sources of the mind; the first is the capacity of receiving representations (receptivity for impressions), the second is the power of knowing an object through these representations (spontaneity [in the production] of concepts).
All appearances have a determinate magnitude (the relation of which to another assignable). The infinite does not appear as such, likewise not the simple. For the appearances are included between two boundaries (points) and are thus themselves determinate magnitudes.
The evil effect of science upon men is principally this, that by far the greatest number of those who wish to display a knowledge of it accomplish no improvement at all of the understanding, but only a perversity of it, not to mention that it serves most of them as a tool of vanity.
A philosophical attempt to work out a universal history according to a natural plan directed to achieving the civic union of the human race must be regarded as possible and, indeed, as contributing to this end of Nature.
The ultimate destiny of the human race is the greatest moral perfection, provided that it is achieved through human freedom, whereby alone man is capable of the greatest happiness.
Enlightenment is the liberation of man from his self-caused state of minority... Supere aude! Dare to use your own understanding!is thus the motto of the Enlightenment.
That Logic has advanced in this sure course, even from the earliest times, is apparent from the fact that, since Aristotle, it has been unable to advance a step, and thus to all appearance has reached its completion.
The schematicism by which our understanding deals with the phenomenal world ... is a skill so deeply hidden in the human soul that we shall hardly guess the secret trick that Nature here employs.
All the interests of my reason, speculative as well as practical, combine in the three following questions: 1. What can I know? 2. What ought I to do? 3. What may I hope?
Here I shall add that the concept of change, and with it the concept of motion, as change of place, is possible only through and in the representation of time. & Motion, for example, presupposes the perception of something movable. But space considered in itself contains nothing movable; consequently motion must be something which is found in space only through experience -in other words, is an empirical datum.