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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 as he could not explain how it was possible that conceptions which are not connected with each other in the understanding must nevertheless be thought as necessarily connected in the object--and it never occurred to him that the understanding itself might, perhaps, by means of these conceptions, be the author of the experience in which its objects were presented to it--he was forced to drive these conceptions from experience, that is, from a subjective necessity arising from repeated association of experiences erroneously considered to be objective-- in one word, from habit.

 And yet we can find no more certain ground on which to base the discussion of the question whether the sphere of possibility is wider than that of experience. Both are transcendental, not merely because they themselves precede a priori all experience, but also because they form the basis for the possibility of other cognition a priorI. But the figurative synthesis, when it has relation only to the originally synthetical unity of apperception, that is to the transcendental unity cogitated in the categories, must, to be distinguished from the purely intellectual conjunction, be entitled the transcendental synthesis of imagination. Secondly, We find by experience, that two bodies, which are so placed as to affect the senses in the same manner with two others, that have a certain extent of visible objects interposed betwixt them, are capable of receiving the same extent, without any sensible impulse or penetration, and without any change on that angle, under which they appear to the senses. First, It is directly contrary to experience, and our immediate consciousness. From this reasoning, as well as from undoubted experience, we may conclude, that an association of ideas, however necessary, is not alone sufficient to give rise to any passion. For the object must be given in experience, and the question relates to the adequateness of the object to an idea. For as regards nature, experience presents us with rules and is the source of truth, but in relation to ethical laws experience is the parent of illusion, and it is in the highest degree reprehensible to limit or to deduce the laws which dictate what I ought to do, from what is done.