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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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The same holds good also of the postulates of empirical thought in general, which relate to the synthesis of mere intuition (which concerns the form of phenomena), the synthesis of perception (which concerns the matter of phenomena), and the synthesis of experience (which concerns the relation of these perceptions).

 The transcendental idea of a necessary and all-sufficient being is so immeasurably great, so high above all that is empirical, which is always conditioned, that we hope in vain to find materials in the sphere of experience sufficiently ample for our conception, and in vain seek the unconditioned among things that are conditioned, while examples, nay, even guidance is denied us by the laws of empirical synthesis. 
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 But reason, in her endeavours to arrive by a priori means at some true statement concerning objects and to extend cognition beyond the bounds of possible experience, is altogether dialectic, and her illusory assertions cannot be constructed into a canon such as an analytic ought to contain. Thus, the relation of phenomena (as possible perceptions), according to which that which happens is, as to its existence, necessarily determined in time by something which antecedes, in conformity with a rule--in other words, the relation of cause and effect--is the condition of the objective validity of our empirical judgements in regard to the sequence of perceptions, consequently of their empirical truth, and therefore of experience. In the application of the pure conceptions of the understanding to possible experience, the employment of their synthesis is either mathematical or dynamical, for it is directed partly on the intuition alone, partly on the existence of a phenomenon. For all experience and for the possibility of experience, understanding is indispensable, and the first step which it takes in this sphere is not to render the representation of objects clear, but to render the representation of an object in general, possible. The understanding gives to experience, according to the subjective and formal conditions, of sensibility as well as of apperception, the rules which alone make this experience possible. They can never by any arguments form a general conclusion, that those objects, of which they have had no experience, resemble those of which they have. 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 the external sense is, in itself, the relation of intuition to something real, external to me; and the reality of this something, as opposed to the mere imagination of it, rests solely on its inseparable connection with internal experience as the condition of its possibility.