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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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Now, no other objects are presented to us besides sensuous objects, and these can be given only in connection with a possible experience; it follows that a thing is not an object to us, unless it presupposes the whole or sum-total of empirical reality as the condition of its possibility.

 The combined expression of all is this; "All phenomena exist in one nature, and must so exist, inasmuch as without this a priori unity, no unity of experience, and consequently no determination of objects in experience, is possible." 
However natural that conversion may seem, we cannot be sure it is practicable, before we have had experience of it.
 But though this conclusion from the coherence of appearances may seem to be of the same nature with our reasonings concerning causes and effects; as being derived from custom, and regulated by past experience; we shall find upon examination, that they are at the bottom considerably different from each other, and that this inference arises from the understanding, and from custom in an indirect and oblique manner. Knowledge of this kind is called a priori, in contradistinction to empirical knowledge, which has its sources a posteriori, that is, in experience. 
On the other hand, we might very well term the pure determinations in space and time, as well in regard to figure as to quantity, anticipations of phenomena, because they represent a priori that which may always be given a posteriori in experience.