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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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Now besides what I have already proved, that even in human nature no relation can ever alone produce any action: besides this, I say, it has been shewn, in treating of the understanding, that there is no connexion of cause and effect, such as this is supposed to be, which is discoverable otherwise than by experience, and of which we can pretend to have any security by the simple consideration of the objects.

 But the empirical truth of phenomena in space and time is guaranteed beyond the possibility of doubt, and sufficiently distinguished from the illusion of dreams or fancy--although both have a proper and thorough connection in an experience according to empirical laws. We have command over our mind to a certain degree, but beyond that, lose all empire over it: And it is evidently impossible to fix any precise bounds to our authority, where we consult not experience. 
None of them can go beyond experience, or establish any principles which are not founded on that authority.
 He ought, moreover, clearly to recognize beforehand the unavoidable difficulties in his undertaking, so that he may not afterwards complain of the obscurity in which the subject itself is deeply involved, or become too soon impatient of the obstacles in his path; because we have a choice of only two things--either at once to give up all pretensions to knowledge beyond the limits of possible experience, or to bring this critical investigation to completion. 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. 
In experience alone are those objects, which are nothing but representations, given.
 The supporters of this theory find no difficulty in admitting the reality of the phenomena of the internal sense in time; nay, they go the length of maintaining that this internal experience is of itself a sufficient proof of the real existence of its object as a thing in itself. For it will be made manifest to the reader that, although experience presents the occasion and the starting-point, it is the transcendental idea of reason which guides it in its pilgrimage and is the goal of all its struggles. This twofold manner of cogitating a power residing in a sensuous object does not run counter to any of the conceptions which we ought to form of the world of phenomena or of a possible experience.