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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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When experience is presupposed, these principles are apodeictically certain, but in themselves, and directly, they cannot even be cognized a priorI. Thus the given conceptions of cause and event will not be sufficient for the demonstration of the proposition; Every event has a cause. On the other hand, this systematic unity--as a mere idea--is in fact merely a unity projected, not to be regarded as given, but only in the light of a problem--a problem which serves, however, as a principle for the various and particular exercise of the understanding in experience, directs it with regard to those cases which are not presented to our observation, and introduces harmony and consistency into all its operations. Thus upon the whole, contrary experiments produce an imperfect belief, either by weakening the habit, or by dividing and afterwards joining in different parts, that perfect habit, which makes us conclude in general, that instances, of which we have no experience, must necessarily resemble those of which we have. The supporters of this theory find no difficulty in admitting the reality of the phenomena of the internal sense in time; nay, they go the length of maintaining that this internal experience is of itself a sufficient proof of the real existence of its object as a thing in itself. We shall term those principles the application of which is confined entirely within the limits of possible experience, immanent; those, on the other hand, which transgress these limits, we shall call transcendent principles. Before objects, are given to me, that is, a priori, I must presuppose in myself laws of the understanding which are expressed in conceptions a priorI. To these conceptions, then, all the objects of experience must necessarily conform.