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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 principles of the pure understanding, which we have already propounded, ought to be of empirical and not of transcendental use, that is, they are not applicable to any object beyond the sphere of experience.

 In all cases we transfer our experience to instances, of which we have no experience, either expressly or tacitly, either directly or indirectly. Now, no other objects are presented to us besides sensuous objects, and these can be given only in connection with a possible experience; it follows that a thing is not an object to us, unless it presupposes the whole or sum-total of empirical reality as the condition of its possibility. What's the participation cost? It is only through the understanding that it can be employed in the field of experience. As regards the latter, which can never be given in a determinate mode except by experience, there are no a priori notions which relate to it, except the undetermined conceptions of the synthesis of possible sensations, in so far as these belong (in a possible experience) to the unity of consciousness. 

They are the conventions of men, which create a new motive, when experience has taught us, that human affairs would be conducted much more for mutual advantage, were there certain symbols or signs instituted, by which we might give each, other security of our conduct in any particular incident, After these signs are instituted, whoever uses them is immediately bound by his interest to execute his engagements, and must never expect to be trusted any more, if he refuse to perform what he promised.

 For how can two persons dispute about a thing, the reality of which neither can present in actual or even in possible experience? For, let us take for granted that an object may be found in experience for this transcendental idea; the empirical intuition of such an object must then be recognized to contain absolutely no manifold with its parts external to each other, and connected into unity. If I wish to investigate the properties of a thinking being, I must interrogate experience. It follows from this that you must accept the absolutely necessary as out of and beyond the world, inasmuch as it is useful only as a principle of the highest possible unity in experience, and you cannot discover any such necessary existence in the would, the second rule requiring you to regard all empirical causes of unity as themselves deduced.