We ourselves introduce that order and regularity in the appearance which we entitle "nature". We could never find them in appearances had we not ourselves, by the nature of our own mind, originally set them there.
All thought must, directly or indirectly, by way of certain characters, relate ultimately to intuitions, and therefore, with us, to sensibility, because in no other way can an object be given to us.
The sum total of all possible knowledge of God is not possible for a human being, not even through a true revelation. But it is one of the worthiest inquiries to see how far our reason can go in the knowledge of God.
Time is not an empirical concept. For neither co-existence nor succession would be perceived by us, if the representation of time did not exist as a foundation a priori.
. . . as to moral feeling, this supposed special sense, the appeal to it is indeed superficial when those who cannot think believe that feeling will help them out, even in what concerns general laws: and besides, feelings which naturally differ infinitely in degree cannot furnish a uniform standard of good and evil, nor has any one a right to form judgments for others by his own feelings. . . .
Religion is too important a matter to its devotees to be a subject of ridicule. If they indulge in absurdities, they are to be pitied rather than ridiculed.
cruelty to animals is contrary to man's duty to himself, because it deadens in him the feeling of sympathy for their sufferings, and thus a natural tendency that is very useful to morality in relation to other human beings is weakened.
To be beneficent when we can is a duty; and besides this, there are many minds so sympathetically constituted that, without any other motive of vanity or self-interest, they find a pleasure in spreading joy around them, and can take delight in the satisfaction of others so far as it is their own work. But I maintain that in such a case an action of this kind, however proper, however amiable it may be, has nevertheless no true moral worth, but is on a level with other inclinations. . . . For the maxim lacks the moral import, namely, that such actions be done from duty, not from inclination.
Moral Teleology supplies the deficiency in physical Teleology , and first establishes a Theology ; because the latter, if it did not borrow from the former without being observed, but were to proceed consistently, could only found a Demonology , which is incapable of any definite concept.