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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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If our criticism can succeed in exposing the illusion in these pretended principles, those which are limited in their employment to the sphere of experience may be called, in opposition to the others, immanent principles of the pure understanding. If the possibility of passing the limits of experience be admitted, by means of the dynamical law of the relation of an effect to its cause, what kind of conception shall we obtain by this procedure? Upon my consulting experience, in order to resolve this difficulty, I immediately find a hundred different causes, that produce pride; and upon examining these causes, I suppose, what at first I perceive to be probable, that all of them concur in two circumstances; which are, that of themselves they produce an impression, allyed to the passion, and are placed on a subject, allyed to the object of the passion. For such an object must be capable of being presented and intuited in a Possible experience. For it would be absurd to think of grounding an analytical judgement on experience, because in forming such a judgement I need not go out of the sphere of my conceptions, and therefore recourse to the testimony of experience is quite unnecessary. 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. For, that bodies are heavy, and, consequently, that they fall when their supports are taken away, must have been known to him previously, by means of experience. In this case it is not absolutely necessary, that upon hearing such a particular sound we should reflect on any past experience, and consider what idea has been usually connected with the sound. If sometimes we ascribe a continued existence to objects, which are perfectly new to us, and of whose constancy and coherence we have no experience, it is because the manner, in which they present themselves to our senses, resembles that of constant and coherent objects; and this resemblance is a source of reasoning and analogy, and leads us to attribute the same qualities to similar objects.