Nothing is more useful than for writers, even, on moral, political, or physical subjects, to distinguish between reason and experience, and to suppose, that these species of argumentation are entirely different from each other. The former are taken for the mere result of our intellectual faculties, which, by considering priori the nature of things, and examining the effects, that must follow from their operation, establish particular principles of science and philosophy. The latter are supposed to be derived entirely from sense and observation, by which we learn what has actually resulted from
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