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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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Experience has therefore for a foundation, a priori principles of its form, that is to say, general rules of unity in the synthesis of phenomena, the objective reality of which rules, as necessary conditions even of the possibility of experience can which rules, as necessary conditions--even of the possibility of experience--can always be shown in experience.

 It is manifest that this thought, when applied to an object (myself), can contain nothing but transcendental predicates thereof; because the least empirical predicate would destroy the purity of the science and its independence of all experience. And indeed, as our passions always regard the real existence of objects, and we always judge of this reality from past instances; nothing can be more likely of itself, without any farther reasoning, than that power consists in the possibility or probability of any action, as discovered by experience and the practice of the world. 

For the conception merely enables me to cogitate an object as according with the general conditions of experience; while the existence of the object permits me to cogitate it as contained in the sphere of actual experience.

 This only, to demonstrate the possibility of experience as a cognition in which at last all objects must be capable of being presented to us, if the representation of them is to possess any objective reality. The same is the case with the internal intuition, not only because, in the internal intuition, the representation of the external senses constitutes the material with which the mind is occupied; but because time, in which we place, and which itself antecedes the consciousness of, these representations in experience, and which, as the formal condition of the mode according to which objects are placed in the mind, lies at the foundation of them, contains relations of the successive, the coexistent, and of that which always must be coexistent with succession, the permanent. We cannot rely, that it is only in one part: For experience convinces us, that every part has the same relish. But without such a progress in philosophy, we are not subject to many mistakes in this particular, but are sufficiently guided by common experience, as well as by a kind of presentation; which tells us what will operate on others, by what we feel immediately in ourselves.