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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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It follows incontestably, that the pure conceptions of the understanding are incapable of transcendental, and must always be of empirical use alone, and that the principles of the pure understanding relate only to the general conditions of a possible experience, to objects of the senses, and never to things in general, apart from the mode in which we intuite them.

 But the empirical truth of phenomena in space and time is guaranteed beyond the possibility of doubt, and sufficiently distinguished from the illusion of dreams or fancy--although both have a proper and thorough connection in an experience according to empirical laws. 2. "From the impossibility of an infinite ascending series of causes in the world of sense a first cause is inferred"; a conclusion which the principles of the employment of reason do not justify even in the sphere of experience, and still less when an attempt is made to pass the limits of this sphere. But it was found that--although it was affirmed that this so-called queen could not refer her descent to any higher source than that of common experience, a circumstance which necessarily brought suspicion on her claims--as this genealogy was incorrect, she persisted in the advancement of her claims to sovereignty. This is therefore the condition of the possibility of things themselves as objects of experience. Why did we not express ourselves in a manner exactly the reverse of this and, instead of accusing the cosmological idea of over stepping or of falling short of its true aim, possible experience, say that, in the first case, the empirical conception is always too small for the idea, and in the second too great, and thus attach the blame of these contradictions to the empirical regress? For, as regards a vacuum or void, which we may cogitate as out and beyond the field of possible experience (the world), such a question cannot come before the tribunal of mere understanding, which decides only upon questions that concern the employment of given phenomena for the construction of empirical cognition. 
But, let it be granted that we could discover, not in experience, but in certain firmly-established a priori laws of the use of pure reason-- laws relating to our existence, authority to consider ourselves as legislating a priori in relation to our own existence and as determining this existence; we should, on this supposition, find ourselves possessed of a spontaneity, by which our actual existence would be determinable, without the aid of the conditions of empirical intuition.
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