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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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Now we make use of a great number of empirical conceptions, without opposition from any one; and consider ourselves, even without any attempt at deduction, justified in attaching to them a sense, and a supposititious signification, because we have always experience at hand to demonstrate their objective reality.

 For all the categories which aid me in forming a conception of an object cannot be employed except in the world of sense, and are without meaning when not applied to objects of actual or possible experience. This law of specification cannot be deduced from experience; it can never present us with a principle of so universal an application. Accordingly, when we know in experience that something happens, we always presuppose that something precedes, whereupon it follows in conformity with a rule. But, let it be granted that we could discover, not in experience, but in certain firmly-established a priori laws of the use of pure reason-- laws relating to our existence, authority to consider ourselves as legislating a priori in relation to our own existence and as determining this existence; we should, on this supposition, find ourselves possessed of a spontaneity, by which our actual existence would be determinable, without the aid of the conditions of empirical intuition. An idea is employed transcendently, when it is applied to an object falsely believed to be adequate with and to correspond to it; imminently, when it is applied solely to the employment of the understanding in the sphere of experience. Hence the objective employment of the pure conceptions of reason is always transcendent, while that of the pure conceptions of the understanding must, according to their nature, be always immanent, inasmuch as they are limited to possible experience. It follows incontestably, that the pure conceptions of the understanding are incapable of transcendental, and must always be of empirical use alone, and that the principles of the pure understanding relate only to the general conditions of a possible experience, to objects of the senses, and never to things in general, apart from the mode in which we intuite them. For if experience did not teach you that it was real, you never could conceive a priori the possibility of this ceaseless sequence of being and non-being. The conceptions of reason are, as we have already shown, mere ideas, and do not relate to any object in any kind of experience.