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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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It is not a priori manifest why phenomena should contain anything of this kind (we are of course debarred from appealing for proof to experience, for the objective validity of this conception must be demonstrated a priori), and it hence remains doubtful a priori, whether such a conception be not quite void and without any corresponding object among phenomena.

 The shortest experience of society discovers them to every mortal; and when each individual perceives the same sense of interest in all his fellows, he immediately performs his part of any contract, as being assured, that they will not be wanting in theirs. Thus I say the conception of a supreme intelligence is a mere idea; that is to say, its objective reality does not consist in the fact that it has an immediate relation to an object (for in this sense we have no means of establishing its objective validity), it is merely a schema constructed according to the necessary conditions of the unity of reason--the schema of a thing in general, which is useful towards the production of the highest degree of systematic unity in the empirical exercise of reason, in which we deduce this or that object of experience from the imaginary object of this idea, as the ground or cause of the said object of experience. This is not a get rich scheme. Now, as such an intuition, that is, an intellectual intuition, is no part of our faculty of cognition, it is absolutely impossible for the categories to possess any application beyond the limits of experience. Thus, if a man undermined his house, we say, "he might know a priori that it would have fallen;" that is, he needed not to have waited for the experience that it did actually fall. Now experience depends upon the synthetical unity of phenomena, that is, upon a synthesis according to conceptions of the object of phenomena in general, a synthesis without which experience never could become knowledge, but would be merely a rhapsody of perceptions, never fitting together into any connected text, according to rules of a thoroughly united (possible) consciousness, and therefore never subjected to the transcendental and necessary unity of apperception. Now I cannot obtain the least representation of a thinking being by means of external experience, but solely through self-consciousness.