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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 as it is frequently found, that one observation is contrary to another, and that causes and effects follow not in the same order, of which we have I had experience, we are obliged to vary our reasoning on, account of this uncertainty, and take into consideration the contrariety of events.

 
It is only by experience we learn their influence and connexion; and this influence we ought never to extend beyond experience.
 Though an idle fiction has no efficacy, yet we find by experience, that the ideas of those objects, which we believe either are or will be existent, produce in a lesser degree the same effect with those impressions, which are immediately present to the senses and perception. 3. ANALOGIES OF EXPERIENCE. 

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?

 To this transcendental object we may attribute the whole connection and extent of our possible perceptions, and say that it is given and exists in itself prior to all experience. 

For, to make the principles of possible experience conditions of the possibility of things in general is just as transcendent a procedure as to maintain the objective reality of ideas which can be applied to no objects except such as lie without the limits of possible experience.

 On the other hand, though at first I do not at all include the predicate of weight in my conception of body in general, that conception still indicates an object of experience, a part of the totality of experience, to which I can still add other parts; and this I do when I recognize by observation that bodies are heavy. As we have taken upon us the task of determining, clearly and certainly, the limits of pure reason in the sphere of transcendentalism, and as the efforts of reason in this direction are persisted in, even after the plainest and most expressive warnings, hope still beckoning us past the limits of experience into the splendours of the intellectual world--it becomes necessary to cut away the last anchor of this fallacious and fantastic hope.