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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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To illustrate this by a familiar instance, let us consider the case of a man, who, being hung out from a high tower in a cage of iron cannot forbear trembling, when he surveys the precipice below him, though he knows himself to be perfectly secure from falling, by his experience of the solidity of the iron, which supports him; and though the ideas of fall and descent, and harm and death, be derived solely from custom and experience.

 Now I cannot obtain the least representation of a thinking being by means of external experience, but solely through self-consciousness. A conception formed from notions, which transcends the possibility of experience, is an idea, or a conception of reason. No other chemical or compound - natural or synthetic - produces even a tenth of the excitement in women as Androsten-one Phero-mone Concentrate Now there are objects which reason thinks, and that necessarily, but which cannot be given in experience, or, at least, cannot be given so as reason thinks them. The conceptions of understanding are also cogitated a priori antecedently to experience, and render it possible; but they contain nothing but the unity of reflection upon phenomena, in so far as these must necessarily belong to a possible empirical consciousness. We must regard one and the same conception, on the one hand, in relation to experience as an object of the senses and of the understanding, on the other hand, in relation to reason, isolated and transcending the limits of experience, as an object of mere thought. Afterwards experience comes in play to persuade us that two bodies, situated in the manner above-described, have really such a capacity of receiving body betwixt them, and that there is no obstacle to the conversion of the invisible and intangible distance into one that is visible and tangible. But it may be, notwithstanding, an empty conception, unless the objective reality of this synthesis, but which it is generated, is demonstrated; and a proof of this kind must be based upon principles of possible experience, and not upon the principle of analysis or contradiction. But, when I say they existed prior to my experience, this means only that I must begin with the perception present to me and follow the track indicated until I discover them in some part or region of experience. Thus the supposition of a Supreme Being or cause is purely relative; it is cogitated only in behalf of the systematic unity of experience; such a being is but a something, of whose existence in itself we have not the least conception.