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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 this apprehension is entirely needless, for the question in this case is only of phenomena in the sphere of experience, the unity of which never could be possible, if we admitted the possibility that new things (in respect of their substance) should arise.

 First, That reason alone can never give rise to any original idea, and secondly, that reason, as distinguished from experience, can never make us conclude, that a cause or productive quality is absolutely requisite to every beginning of existence. This reasoning a priori is confirmed by experience. When therefore we say, the senses represent objects as they appear, the understanding as they are, the latter statement must not be understood in a transcendental, but only in an empirical signification, that is, as they must be represented in the complete connection of phenomena, and not according to what they may be, apart from their relation to possible experience, consequently not as objects of the pure understanding. 
For it is by this principle alone that pure mathematics is rendered applicable in all its precision to objects of experience, and without it the validity of this application would not be so self-evident; on the contrary, contradictions and confusions have often arisen on this very point.
 
  • Such principles mathematical science possesses, but their application to experience, consequently their objective validity, nay the possibility of such a priori synthetical cognitions (the deduction thereof) rests entirely upon the pure understanding.
 When the mind forms a reasoning concerning any matter of fact, which is only probable, it casts its eye backward upon past experience, and transferring it to the future, is presented with so many contrary views of its object, of which those that are of the same kind uniting together, and running into one act of the mind, serve to fortify and inliven it. [*Footnote; In order to cognize an object, I must be able to prove its possibility, either from its reality as attested by experience, or a priori, by means of reason. The steps of this ladder, as they appear in experience, are too far apart from each other, and the so-called petty differences between different kinds of animals are in nature commonly so wide separations that no confidence can be placed in such views (particularly when we reflect on the great variety of things, and the ease with which we can discover resemblances), and no faith in the laws which are said to express the aims and purposes of nature. This principle makes the unity of experience possible and borrows nothing from reason, which, without a reference to possible experience, could never have produced by means of mere conceptions any such synthetical unity.