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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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Secondly, There is a false sensation or experience even of the liberty of indifference; which is regarded as an argument for its real existence. If we leave this ground of experience, they become mere fictions of thought, the possibility of which is quite indemonstrable; and they cannot, consequently, be employed as hypotheses in the explanation of real phenomena. As, therefore, an absolutely simple object cannot be given in any experience, and the world of sense must be considered as the sum total of all possible experiences; nothing simple exists in the world. seldom regulate ourselves entirely by it; but have a remarkable propensity to believe whatever is reported, even concerning apparitions, enchantments, and prodigies, however contrary to daily experience and observation. On the other hand, though at first I do not at all include the predicate of weight in my conception of body in general, that conception still indicates an object of experience, a part of the totality of experience, to which I can still add other parts; and this I do when I recognize by observation that bodies are heavy. My weight had hit 264 pounds at age 38. The idea of cause and effect is derived from experience, which informs us, that such particular objects, in all past instances, have been constantly conjoined with each other: And as an object similar to one of these is supposed to be immediately present in its impression, we thence presume on the existence of one similar to its usual attendant. It is only by experience that he infers the greatness of the object from some peculiar qualities of the image; and this inference of the judgment he confounds with sensation, as is common on other occasions. It will be found that the impressions of sense give the first occasion for bringing into action the whole faculty of cognition, and for the production of experience, which contains two very dissimilar elements, namely, a matter for cognition, given by the senses, and a certain form for the arrangement of this matter, arising out of the inner fountain of pure intuition and thought; and these, on occasion given by sensuous impressions, are called into exercise and produce conceptions.