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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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But when the transcendental conception of reality, or substance, or power is presented to my mind, I find that it does not relate to or indicate either an empirical or pure intuition, but that it indicates merely the synthesis of empirical intuitions, which cannot of course be given a priorI. The synthesis in such a conception cannot proceed a priori--without the aid of experience--to the intuition which corresponds to the conception; and, for this reason, none of these conceptions can produce a determinative synthetical proposition, they can never present more than a principle of the synthesis* of possible empirical intuitions.

 But being merely sensuous intuitions, in which we determine all objects solely as phenomena, the form of intuition (as a subjective property of sensibility) must antecede all matter (sensations), consequently space and time must antecede all phenomena and all data of experience, and rather make experience itself possible. It therefore has subjective reality, in reference to our internal experience, that is, I have really the representation of time and of my determinations therein. But as I am authorized to employ the transcendental hypothesis of such a being in a relative respect alone, that is, as the substratum of the greatest possible unity in experience--I may attribute to a being which I regard as distinct from the world, such properties as belong solely to the sphere of sense and experience. It is quite possible that someone may propose a species of preformation-system of pure reason--a middle way between the two--to wit, that the categories are neither innate and first a priori principles of cognition, nor derived from experience, but are merely subjective aptitudes for thought implanted in us contemporaneously with our existence, which were so ordered and disposed by our Creator, that their exercise perfectly harmonizes with the laws of nature which regulate experience. 
  • Hence we were unable to demonstrate it from the conception of a given object of external intuition (of the composite), but we were obliged to prove it from the relation of a given object to a possible experience in general.
 It cannot be experience, because the principle adduced annexes the two representations, cause and effect, to the representation existence, not only with universality, which experience cannot give, but also with the expression of necessity, therefore completely a priori and from pure conceptions. Now, time in itself is not an object of perception; consequently the permanent in phenomena must be regarded as the substratum of all determination of time, and consequently also as the condition of the possibility of all synthetical unity of perceptions, that is, of experience; and all existence and all change in time can only be regarded as a mode in the existence of that which abides unchangeably.