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.
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.
I learned to honor human beings, and I would find myself far more useless than the common laborer if I did not believe that this consideration could impart to all others a value establishing the rights of humanity.
Natural science physics contains in itself synthetical judgments a priori, as principles. ... Space then is a necessary representation a priori, which serves for the foundation of all external intuitions.
At some future day it will be proved, I cannot say when and where, that the human soul is, while in earth life, already in an uninterrupted communication with those living in another world.
Freedom is the alone unoriginated birthright of man, and belongs to him by force of his humanity; and is independence on the will and co-action of every other in so far as this consists with every other person's freedom.
Beneficence is a duty. He who frequently practices it, and sees his benevolent intentions realized, at length comes really to love him to whom he has done good. When, therefore, it is said, "Thou shalt love thy neighbor as thyself," it is not meant, thou shalt love him first and do him good in consequence of that love, but, thou shalt do good to thy neighbor; and this thy beneficence will engender in thee that love to mankind which is the fulness and consummation of the inclination to do good.
. . . 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. . . .