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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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For how is it possible that the faculty of cognition should be awakened into exercise otherwise than by means of objects which affect our senses, and partly of themselves produce representations, partly rouse our powers of understanding into activity, to compare to connect, or to separate these, and so to convert the raw material of our sensuous impressions into a knowledge of objects, which is called experience?

 How such a faculty is possible is not a necessary inquiry; for in the case of natural causality itself, we are obliged to content ourselves with the a priori knowledge that such a causality must be presupposed, although we are quite incapable of comprehending how the being of one thing is possible through the being of another, but must for this information look entirely to experience. 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. The sole aim of our remarks has, however, been to prove that internal experience in general is possible only through external experience in general. The idea of systematic unity is available as a regulative principle in the connection of phenomena according to general natural laws; and, how far soever we have to travel upon the path of experience to discover some fact or event, this idea requires us to believe that we have approached all the more nearly to the completion of its use in the sphere of nature, although that completion can never be attained. All laws respecting the regress from effects to causes, all synthetical additions to our knowledge relate solely to possible experience and the objects of the sensuous world, and, apart from them, are without significance. When an object is found by-experience to be always accompanyed with another; whenever the first object appears, though changed in very material circumstances; we naturally fly to the conception of the second, and form an idea of it in as lively and strong a manner, as if we had infered its existence by the justest and most authentic conclusion of our understanding. 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.