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Cliquer sur les phrases pour les voir dans leur contexte. Les textes de Immanuel Kant et David Hume sont disponibles auprès du Projet Gutenberg.

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What the properties of this being are cannot be learned from experience; and therefore reason abandons it altogether, and pursues its inquiries in the sphere of pure conception, for the purpose of discovering what the properties of an absolutely necessary being ought to be, that is, what among all possible things contain the conditions (requisita) of absolute necessity.

 For to arrive at these, it must make use of principles which, in fact, extend only to the objects of possible experience, and which cannot be applied to objects beyond this sphere without converting them into phenomena, and thus rendering the practical extension of pure reason impossible. By it alone we could, therefore, never determine whether this manifold, as an object of experience, is coexistent or successive, unless it had for a foundation something fixed and permanent, of the existence of which all succession and coexistence are nothing but so many modes (modi of time). 2. That which coheres with the material conditions of experience (sensation), is real. It is only by experience we learn their influence and connexion; and this influence we ought never to extend beyond experience. We need not, then, have recourse to scholastic arguments; we may always admit the truth of those propositions which are consistent with the speculative interests of reason in the sphere of experience, and form, moreover, the only means of uniting the speculative with the practical interest. Experience is a principle, which instructs me in the several conjunctions of objects for the past. Consequently they will not possess that immediate evidence which is peculiar to the former, although their application to experience does not, for that reason, lose its truth and certitude. It seems, indeed, as if the possibility of a triangle could be cognized from the conception of it alone (which is certainly independent of experience); for we can certainly give to the conception a corresponding object completely a priori, that is to say, we can construct it. As you vary this experience, he varies his reasoning.