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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 then I ask, if the removal of design be able entirely to remove the passion of love and hatred? Experience, I am sure, informs us of the contrary, nor is there any thing more certain, than that men often fall into a violent anger for injuries, which they themselves must own to be entirely involuntary and accidental.

 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. We have found, indeed, that, although we had purposed to build for ourselves a tower which should reach to Heaven, the supply of materials sufficed merely for a habitation, which was spacious enough for all terrestrial purposes, and high enough to enable us to survey the level plain of experience, but that the bold undertaking designed necessarily failed for want of materials--not to mention the confusion of tongues, which gave rise to endless disputes among the labourers on the plan of the edifice, and at last scattered them over all the world, each to erect a separate building for himself, according to his own plans and his own inclinations. The same demand must again be made of the cause itself--as a datum of experience. It is, therefore, a question which requires close investigation, and not to be answered at first sight, whether there exists a knowledge altogether independent of experience, and even of all sensuous impressions? But I pass by everything which derives its possibility from reality in experience, and I purpose treating here merely of the possibility of things by means of a priori conceptions. The empirical reality of time, therefore, remains, as the condition of all our experience. 
[*Footnote; Motion of an object in space does not belong to a pure science, consequently not to geometry; because, that a thing is movable cannot be known a priori, but only from experience.
 But when we have not observed a sufficient number of instances, to produce a strong habit; or when these instances are contrary to each other; or when the resemblance is not exact; or the present impression is faint and obscure; or the experience in some measure obliterated from the memory; or the connexion dependent on a long chain of objects; or the inference derived from general rules, and yet not conformable to them: In all these cases the evidence diminishes by the diminution of the force and intenseness of the idea. It is therefore not merely possible or probable, but indubitably certain, that space and time, as the necessary conditions of all our external and internal experience, are merely subjective conditions of all our intuitions, in relation to which all objects are therefore mere phenomena, and not things in themselves, presented to us in this particular manner.