The universal and lasting establishment of peace constitutes not merely a part, but the whole final purpose and end of the science of right as viewed within the limits of reason.
I freely admit that the remembrance of David Hume was the very thing that many years ago first interrupted my dogmatic slumber and gave a completely different direction to my researches in the field of speculative philosophy.
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.
Enthusiasm is always connected with the senses, whatever be the object that excites it. The true strength of virtue is serenity of mind, combined with a deliberate and steadfast determination to execute her laws. That is the healthful condition of the moral life; on the other hand, enthusiasm, even when excited by representations of goodness, is a brilliant but feverish glow which leaves only exhaustion and languor behind.
This spirit of freedom is expanding even where it must struggle against the external obstacles of governments that misunderstand their own function. Such governments are illuminated by the example that the existence of freedom need not give cause for the least concern regarding public order and harmony in the commonwealth. If only they refrain from inventing artifices to keep themselves in it, men will gradually raise themselves from barbarism.
There is needed, no doubt, a body of servants (ministerium) of the invisible church, but not officials (officiales), in other words, teachers but not dignitaries, because in the rational religion of every individual there does not yet exist a church as a universal union (omnitudo collectiva).
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.
Things which we see are not by themselves what we see ... It remains completely unknown to us what the objects may be by themselves and apart from the receptivity of our senses. We know nothing but our manner of perceiving them.
In the natural state no concept of God can arise, and the false one which one makes for himself is harmful. Hence the theory of natural religion can be true only where there is no science; therefore it cannot bind all men together.