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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.

Now experience depends upon the synthetical unity of phenomena, that is, upon a synthesis according to conceptions of the object of phenomena in general, a synthesis without which experience never could become knowledge, but would be merely a rhapsody of perceptions, never fitting together into any connected text, according to rules of a thoroughly united (possible) consciousness, and therefore never subjected to the transcendental and necessary unity of apperception.

Thus he dispenses with all empirical investigations into the cause of these internal phenomena, and with all possible explanations of them upon purely natural grounds; while, at the dictation of a transcendent reason, he passes by the immanent sources of cognition in experience, greatly to his own ease and convenience, but to the sacrifice of all, genuine insight and intelligence. Has a government, then, no authority over such as these, because they never consented to it, and would esteem the very attempt of such a free choice a piece of arrogance and impiety? We find by experience, that it punishes them very freely for what it calls treason and rebellion, which, it seems, according to this system, reduces itself to common injustice. For that which of necessity impels us to transcend the limits of experience and of all phenomena is the unconditioned, which reason absolutely requires in things as they are in themselves, in order to complete the series of conditions. Your privacy is 100% guaranteed, We never sell or rent the names of our subscribers. 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 conception itself is always produced a priori, together with the synthetical principles or formulas from such conceptions; but the proper employment of them, and their application to objects, can exist nowhere but in experience, the possibility of which, as regards its form, they contain a priorI. That this is also the case with all of the categories and the principles based upon them is evident from the fact that we cannot render intelligible the possibility of an object corresponding to them without having recourse to the conditions of sensibility, consequently, to the form of phenomena, to which, as their only proper objects, their use must therefore be confined, inasmuch as, if this condition is removed, all significance, that is, all relation to an object, disappears, and no example can be found to make it comprehensible what sort of things we ought to think under such conceptions. For, if they reflect upon and examine their own arguments, they will find that, after following for some time the path of nature and experience, and discovering themselves no nearer their object, they suddenly leave this path and pass into the region of pure possibility, where they hope to reach upon the wings of ideas what had eluded all their empirical investigations.

For that which of necessity impels us to transcend the limits of experience and of all phenomena is the unconditioned, which reason absolutely requires in things as they are in themselves, in order to complete the series of conditions.

For this purpose, we must prove, that our internal and, to Descartes, indubitable experience is itself possible only under the previous assumption of external experience.