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Click on the phrases to see them in context. The original texts by Immanuel Kant and David Hume are available from the Gutenberg Projet.
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Judgements of experience, as such, are always synthetical. If, accordingly, we have assumed, from a non-speculative point of view, the immaterial nature of the soul, and are met by the objection that experience seems to prove that the growth and decay of our mental faculties are mere modifications of the sensuous organism--we can weaken the force of this objection by the assumption that the body is nothing but the fundamental phenomenon, to which, as a necessary condition, all sensibility, and consequently all thought, relates in the present state of our existence; and that the separation of soul and body forms the conclusion of the sensuous exercise of our power of cognition and the beginning of the intellectual. For, in the absence of this supposition, it could not expect its ideas to produce certain effects in the world of experience. For, let us take for granted that an object may be found in experience for this transcendental idea; the empirical intuition of such an object must then be recognized to contain absolutely no manifold with its parts external to each other, and connected into unity. That it may possess a secure foundation, it bases its conclusions upon experience, and thus appears to be completely distinct from the ontological argument, which places its confidence entirely in pure a priori conceptions. It follows that I am not entitled to make any assertion at all respecting the whole object of experience--the world of sense; I must limit my declarations to the rule according to which experience or empirical knowledge is to be attained. The same holds good also of the postulates of empirical thought in general, which relate to the synthesis of mere intuition (which concerns the form of phenomena), the synthesis of perception (which concerns the matter of phenomena), and the synthesis of experience (which concerns the relation of these perceptions). From this reasoning, as well as from undoubted experience, we may conclude, that an association of ideas, however necessary, is not alone sufficient to give rise to any passion. If, thirdly, the question is whether we may not cogitate this being, which is distinct from the world, in analogy with the objects of experience?