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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 though this conclusion from the coherence of appearances may seem to be of the same nature with our reasonings concerning causes and effects; as being derived from custom, and regulated by past experience; we shall find upon examination, that they are at the bottom considerably different from each other, and that this inference arises from the understanding, and from custom in an indirect and oblique manner.

 For to except even a single phenomenon from its operation is to exclude it from the sphere of possible experience and thus to admit it to be a mere fiction of thought or phantom of the brain. Meanwhile, with respect to these conceptions, as with respect to all our cognition, we certainly may discover in experience, if not the principle of their possibility, yet the occasioning causes of their production. This proposition lies out of the field of possible experience, and, therefore, beyond the limits of human cognition. These representations, in so far as they are connected and determinable in this relation (in space and time) according to laws of the unity of experience, are called objects. 
From such a conception has been abstracted, not merely all corporeal nature, but all nature, that is, all the predicates of a possible experience; and consequently, all the conditions which enable us to cogitate an object to this conception have disappeared.
 But if we do not find this unity in the nature of the things which go to constitute the world of experience, that is, of objective cognition, consequently in the universal and necessary laws of nature, how can we infer from this unity the idea of the supreme and absolutely necessary perfection of a primal being, which is the origin of all causality? Consequently, nothing remains but to adopt the second alternative (which presents us with a system, as it were, of the epigenesis of pure reason), namely, that on the part of the understanding the categories do contain the grounds of the possibility of all experience. But the phenomena, corresponding to it, are not given as things in themselves, but in experience alone.