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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 first, daily experience convinces us, that pride requires certain causes to excite it, and languishes when unsupported by some excellency in the character, in bodily accomplishments, in cloaths, equipage or fortune.

 Upon such a basis, it is clear that this conception must be merely empirical, and the rule which it furnishes us with--"Everything that happens must have a cause"--would be just as contingent as experience itself. For that which stands in connection with a perception according to the laws of the progress of experience is real. Nevertheless, in respect of all phenomena, consequently of all things which come within the sphere of our experience, it is necessarily objective. 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. I shall only infer from them, that since reason can never give rise to the idea of efficacy, that idea must be derived from experience, and from some particular instances of this efficacy, which make their passage into the mind by the common channels of sensation or reflection. If, on the other hand, a judgement carries with it strict and absolute universality, that is, admits of no possible exception, it is not derived from experience, but is valid absolutely a priorI. Empirical universality is, therefore, only an arbitrary extension of validity, from that which may be predicated of a proposition valid in most cases, to that which is asserted of a proposition which holds good in all; as, for example, in the affirmation, "All bodies are heavy." When, on the contrary, strict universality characterizes a judgement, it necessarily indicates another peculiar source of knowledge, namely, a faculty of cognition a priorI. Necessity and strict universality, therefore, are infallible tests for distinguishing pure from empirical knowledge, and are inseparably connected with each other. Experience is an empirical cognition; that is to say, a cognition which determines an object by means of perceptions. But that the first hypothesis is erroneous, is evident from experience, which informs us, that the belief, attending any reasoning, consists in one conclusion, not in a multitude of similar ones, which would only distract the mind, and in many cases would be too numerous to be comprehended distinctly by any finite capacity. To attempt an empirical deduction of either of these classes would be labour in vain, because the distinguishing characteristic of their nature consists in this, that they apply to their objects, without having borrowed anything from experience towards the representation of them.