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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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They are the conventions of men, which create a new motive, when experience has taught us, that human affairs would be conducted much more for mutual advantage, were there certain symbols or signs instituted, by which we might give each, other security of our conduct in any particular incident, After these signs are instituted, whoever uses them is immediately bound by his interest to execute his engagements, and must never expect to be trusted any more, if he refuse to perform what he promised. Now the propositions of pure reason, especially when they transcend the limits of possible experience, do not admit of our making any experiment with their objects, as in natural science. We cannot rely, that it is only in one part: For experience convinces us, that every part has the same relish. There are therefore certain laws (which are moreover a priori) which make nature possible; and all empirical laws can exist only by means of experience, and by virtue of those primitive laws through which experience itself becomes possible. This rule we find still to hold good [Seventh and Eighth Experiments.] even under the appearance of its contrary; and as relation is frequently experienced to have no effect; which upon examination is found to proceed from some particular circumstance, that prevents the transition; so even in instances, where that circumstance, though present, prevents not the transition, it is found to arise from some other circumstance, which counter-balances it. I should have a reasonable hope of putting an end for ever to this sophistical mode of argumentation, by a strict definition of the conception of existence, did not my own experience teach me that the illusion arising from our confounding a logical with a real predicate (a predicate which aids in the determination of a thing) resists almost all the endeavours of explanation and illustration. It is, therefore, not a principle of the possibility of experience or of the empirical cognition of sensuous objects--consequently not a principle of the understanding; for every experience is confined within certain proper limits determined by the given intuition.