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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 if we compare these two cases, that of a person, who has very strong motives of interest or safety to forbear any action, and that of another, who lies under no such obligation, we shall find, according to the philosophy explained in the foregoing book, that the only known difference betwixt them lies in this, that in the former case we conclude from past experience, that the person never will perform that action, and in the latter, that he possibly or probably will perform it.

 But it having been already proved, that the power lies not in the sensible qualities of the cause; and there being nothing but the sensible qualities present to us; I ask, why in other instances you presume that the same power still exists, merely upon the appearance of these qualities? Your appeal to past experience decides nothing in the present case; and at the utmost can only prove, that that very object, which produced any other, was at that very instant endowed with such a power; but can never prove, that the same power must continue in the same object or collection of sensible qualities; much less, that a like power is always conjoined with like sensible qualities. [*Footnote; He certainly extended the application of his conception to speculative cognitions also, provided they were given pure and completely a priori, nay, even to mathematics, although this science cannot possess an object otherwhere than in Possible experience. And when once Reason has previously become able completely to understand her own power in regard to objects which she meets with in experience, it will be easy to determine securely the extent and limits of her attempted application to objects beyond the confines of experience. 

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 For such a hypothesis would introduce the principle of ignava ratio, which requires us to give up the search for causes that might be discovered in the course of experience and to rest satisfied with a mere idea. Transcendental analytic showed us how the mere logical form of our cognition can contain the origin of pure conceptions a priori, conceptions which represent objects antecedently to all experience, or rather, indicate the synthetical unity which alone renders possible an empirical cognition of objects. But he proceeded with perfect consequence and declared it to be impossible, with such conceptions and the principles arising from them, to overstep the limits of experience. Consequently, the representation of space cannot be borrowed from the relations of external phenomena through experience; but, on the contrary, this external experience is itself only possible through the said antecedent representation.