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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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In such a case, we merely fail to find the additional form of unity we expected, but we do not lose the rational unity which the mind requires in its procedure in experience. How else can we account for the inextinguishable desire in the human mind to find a firm footing in some region beyond the limits of the world of experience? And as our intuition is always sensuous, no object ever can be presented to us in experience, which does not come under the conditions of time. Thus, we call the rainbow a mere appearance of phenomenon in a sunny shower, and the rain, the reality or thing in itself; and this is right enough, if we understand the latter conception in a merely physical sense, that is, as that which in universal experience, and under whatever conditions of sensuous perception, is known in intuition to be so and so determined, and not otherwise. That something happens, then, is a perception which belongs to a possible experience, which becomes real only because I look upon the phenomenon as determined in regard to its place in time, consequently as an object, which can always be found by means of a rule in the connected series of my perceptions. And should it be said, that this depends on the union of soul and body; I would answer, that we must separate the question concerning the substance of the mind from that concerning the cause of its thought; and that confining ourselves to the latter question we find by the comparing their ideas, that thought and motion are different from each other, and by experience, that they are constantly united; which being all the circumstances, that enter into the idea of cause and effect, when applied to the operations of matter, we may certainly conclude, that motion may be, and actually is, the cause of thought and perception. 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. They contain a certain perfection, attainable by no possible empirical cognition; and they give to reason a systematic unity, to which the unity of experience attempts to approximate, but can never completely attain.