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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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But although these rules of the understanding are not only a priori true, but the very source of all truth, that is, of the accordance of our cognition with objects, and on this ground, that they contain the basis of the possibility of experience, as the ensemble of all cognition, it seems to us not enough to propound what is true--we desire also to be told what we want to know. Start the savings today at Myinks-- In all cases we transfer our experience to instances, of which we have no experience, either expressly or tacitly, either directly or indirectly. 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. It is opposed to the cognition of nature, which concerns only those objects or predicates which can be presented in a possible experience. But this would require a very different meaning in the words, a meaning which could not apply to phenomena as objects of possible experience. For, although in respect to the theoretical cognition of the universe I do not require to form any theory which necessarily involves this idea, as the condition of my explanation of the phenomena which the universe presents, but, on the contrary, am rather bound so to use my reason as if everything were mere nature, still teleological unity is so important a condition of the application of my reason to nature, that it is impossible for me to ignore it--especially since, in addition to these considerations, abundant examples of it are supplied by experience. Eternal phenomena must be capable of influencing it; and its actions, in accordance with natural laws, must explain to us how its empirical character, that is, the law of its causality, is to be cognized in and by means of experience. Hence those pure synthetical judgements do relate, though but mediately, to possible experience, or rather to the possibility of experience, and upon that alone is founded the objective validity of their synthesis.