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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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The proposition, "I think," expresses an undetermined empirical intuition, that perception (proving consequently that sensation, which must belong to sensibility, lies at the foundation of this proposition); but it precedes experience, whose province it is to determine an object of perception by means of the categories in relation to time; and existence in this proposition is not a category, as it does not apply to an undetermined given object, but only to one of which we have a conception, and about which we wish to know whether it does or does not exist, out of, and apart from this conception.

 It is a matter of indifference, whether I say, "I may in the progress of experience discover stars, at a hundred times greater distance than the most distant of those now visible," or, "Stars at this distance may be met in space, although no one has, or ever will discover them." For, if they are given as things in themselves, without any relation to possible experience, they are for me non-existent, consequently, are not objects, for they are not contained in the regressive series of experience.  We find by experience, that when any impression has been present with the mind, it again makes its appearance there as an idea; and this it may do after two different ways: either when in its new appearance it retains a considerable degree of its first vivacity, and is somewhat intermediate betwixt an impression and an idea: or when it entirely loses that vivacity, and is a perfect idea. That is to say, substances must stand (mediately or immediately) in dynamical community with each other, if coexistence is to be cognized in any possible experience. The possibility of experience is, then, that which gives objective reality to all our a priori cognitions. Now, if I grant that they cannot be employed in the sphere of experience, as constitutive principles, how shall I secure for them employment and objective validity as regulative principles, and in what way can they be so employed? This reasoning a priori is confirmed by experience. The foregoing deduction is an exposition of the pure conceptions of the understanding (and with them of all theoretical a priori cognition), as principles of the possibility of experience, but of experience as the determination of all phenomena in space and time in general--of experience, finally, from the principle of the original synthetical unity of apperception, as the form of the understanding in relation to time and space as original forms of sensibility. Thus I construct a triangle, by the presentation of the object which corresponds to this conception, either by mere imagination, in pure intuition, or upon paper, in empirical intuition, in both cases completely a priori, without borrowing the type of that figure from any experience. And the truth of this proposition itself rests upon the consideration that such an experience must represent to us phenomena as limited by nothing or the mere void, on which our continued regress by means of perception must abut--which is impossible.