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.
Freedom is independence of the compulsory will of another, and in so far as it tends to exist with the freedom of all according to a universal law, it is the one sole original inborn right belonging to every man in virtue of his humanity.
. . . 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. . . .
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.
We find that the more a cultivated reason devotes itself to the aim of enjoying life and happiness, the further does man get away from true contentment.
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.
If it were possible for us to have so deep an insight into a man's character as shown both in inner and in outer actions, that every, even the least, incentive to these actions and all external occasions which affect them were so known to us that his future conduct could be predicted with as great a certainty as the occurrence of a solar or lunar eclipse, we could nevertheless still assert that the man is free.
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.