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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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Consequently, the representation of space cannot be borrowed from the relations of external phenomena through experience; but, on the contrary, this external experience is itself only possible through the said antecedent representation.

 
The idea of transcendental freedom, on the contrary, requires that reason--in relation to its causal power of commencing a series of phenomena--should be independent of all sensuous determining causes; and thus it seems to be in opposition to the law of nature and to all possible experience.
 The first is based upon empirical principles; for it is only by experience that I can learn either what inclinations exist which desire satisfaction, or what are the natural means of satisfying them. For speculative cognition cannot find an objective basis any other where than in experience; and, when we overstep its limits our synthesis, which requires ever new cognitions independent of experience, has no substratum of intuition upon which to build. Although, therefore, the solution of these problems is unattainable through experience, we must not permit ourselves to say that it is uncertain how the object of our inquiries is constituted. For that is plainly of itself some degree of probability; though uncertain and variable, according to the degrees of his experience and length of the accompt. But as we can apply to it none of the conceptions of our understanding, the representation is for us quite void, and is available only for the indication of the limits of our sensuous intuition, thereby leaving at the same time an empty space, which we are competent to fill by the aid neither of possible experience, nor of the pure understanding. 
  • Pure reason, then, contains, not indeed in its speculative, but in its practical, or, more strictly, its moral use, principles of the possibility of experience, of such actions, namely, as, in accordance with ethical precepts, might be met with in the history of man.
 But beside that experience in most instances seems to contradict this opinion, we may establish the relation of priority by a kind of inference or reasoning. 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.