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Reason (n.) is ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠our faculty for making inferences and identifying grounds behind every truth. It allows us to move from the particular to the universal.

Reason (n.) is ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠often strong even in the weak-minded if the subject is right. Even people who do not enjoy intricate arguments will reason acutely and with great attention to detail when caught up with justification and condemnation of others.

Reason (n.) cognizes ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠something only when we know we could have known it even without meeting it in experience — reason's cognition and a priori cognition are one and the same.

Reason (n.) that ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠determines the will by itself is so distinct in kind from inclination that the slightest admixture of impulse impairs it, as the slightest empirical step degrades a mathematical proof.

Reason (n.) that ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠is incorruptible and self-constrained always holds the will's maxim up to the pure will, whatever inclination may interject.

Reason (n.) has ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠a voice so distinct and so impossible to shout down that only the schools' bewildering speculations dare turn a deaf ear to it — to keep a theory that spares them from racking their brains.

Reason (n.) would ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠not raise man's worth above animality at all if it served only to do what instinct does for animals — it would be just nature's peculiar way of equipping him for the same purpose.

Reason (n.) finds ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠full satisfaction only in completely systematic unity; its unavoidable need is to derive everything, theoretical and practical, from one principle.

Reason (n.) has ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠a need that, unlike the lover's longing, springs from the moral law and binds every rational being, so it entitles us a priori to presuppose what its object requires — a presupposition as necessary as the moral law and valid only in reference to it.

Reason (n.) is ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠not found on its own by frequent exercise, unlike the use of the feet; it needs a method carefully thought out beforehand.

Reason (n.) itself, ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠not just tradition and authority, is what leads us astray — this is the discovery that made critique necessary.

Reason (n.) is ⁠​‌​​​‌​​​‌​‌‌​​​​‌​‌​​‌‌​‌​​‌​​​​​‌‌​​‌​​​‌‌​‌‌​⁠not made to isolate itself but to get into community with others.