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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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This principle of reason is hence valid only as a rule for the extension of a possible experience--its invalidity as a principle constitutive of phenomena in themselves having been sufficiently demonstrated. To prove the ideas of passion and desire not to be innate, they observe that we have a preceding experience of these emotions in ourselves. For this very reason, too, the categories of modality are nothing more than explanations of the conceptions of possibility, reality, and necessity, as employed in experience, and at the same time, restrictions of all the categories to empirical use alone, not authorizing the transcendental employment of them. Only, therefore, in reference to a rule, according to which phenomena are determined in their sequence, that is, as they happen, by the preceding state, can I make my subjective synthesis (of apprehension) objective, and it is only under this presupposition that even the experience of an event is possible. Suppose, that instead of the virtue or vice of a son or brother, which causes first love or hatred, and afterwards pride or humility, we place these good or bad qualities on ourselves, without any immediate connexion with the person, who is related to us: Experience shews us, that by this change of situation the whole chain is broke, and that the mind is not conveyed from one passion to another, as in the preceding instance. It is only by experience we learn their influence and connexion; and this influence we ought never to extend beyond experience. Hence the principles of the mathematical use of the categories will possess a character of absolute necessity, that is, will be apodeictic; those, on the other hand, of the dynamical use, the character of an a priori necessity indeed, but only under the condition of empirical thought in an experience, therefore only mediately and indirectly.