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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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Our foregoing method of reasoning will easily convince us, that there can be no demonstrative arguments to prove, that those instances, of which we have, had no experience, resemble those, of which we have had experience.

 It is therefore not merely possible or probable, but indubitably certain, that space and time, as the necessary conditions of all our external and internal experience, are merely subjective conditions of all our intuitions, in relation to which all objects are therefore mere phenomena, and not things in themselves, presented to us in this particular manner. I have not yet been so fortunate as to discover any very considerable mistakes in the reasonings delivered in the preceding volumes, except on one article: But I have found by experience, that some of my expressions have not been so well chosen, as to guard against all mistakes in the readers; and it is chiefly to remedy this defect, I have subjoined the following appendix. Hume was, therefore, wrong in inferring, from the contingency of the determination according to law, the contingency of the law itself; and the passing beyond the conception of a thing to possible experience (which is an a priori proceeding, constituting the objective reality of the conception), he confounded with our synthesis of objects in actual experience, which is always, of course, empirical. But this, that is to say, the objective form of experience, contains all the kinds of synthesis which are requisite for the cognition of objects. 
  • For all synthetical principles of the understanding are valid only as immanent in experience; while the cognition of a Supreme Being necessitates their being employed transcendentally, and of this the understanding is quite incapable.
 Hence he concluded that this law does not derive its authority from its universality and necessity, but merely from its general applicability in the course of experience, and a kind of subjective necessity thence arising, which he termed habit. [*Footnote; In order to cognize an object, I must be able to prove its possibility, either from its reality as attested by experience, or a priori, by means of reason. In the case of sensuous objects, this is attained by their connection according to empirical laws with some one of my perceptions; but there is no means of cognizing the existence of objects of pure thought, because it must be cognized completely a priorI. But all our knowledge of existence (be it immediately by perception, or by inferences connecting some object with a perception) belongs entirely to the sphere of experience--which is in perfect unity with itself; and although an existence out of this sphere cannot be absolutely declared to be impossible, it is a hypothesis the truth of which we have no means of ascertaining. For we could also say; "Some divisible is a body." But the category of substance, when the conception of a body is brought under it, determines that; and its empirical intuition in experience must be contemplated always as subject and never as mere predicate.