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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.

And yet all we aim at is the possession of this idea as a secure foundation for the systematic unity of experience--a unity indispensable to reason, advantageous to the understanding, and promotive of the interests of empirical cognition.

Secondly, We find by experience, that two bodies, which are so placed as to affect the senses in the same manner with two others, that have a certain extent of visible objects interposed betwixt them, are capable of receiving the same extent, without any sensible impulse or penetration, and without any change on that angle, under which they appear to the senses. The task of explaining the community of the soul with the body does not properly belong to the psychology of which we are here speaking; because it proposes to prove the personality of the soul apart from this communion (after death), and is therefore transcendent in the proper sense of the word, although occupying itself with an object of experience--only in so far, however, as it ceases to be an object of experience. For it is a necessary rule of the speculative use of reason that we must not overlook natural causes, or refuse to listen to the teaching of experience, for the sake of deducing what we know and perceive from something that transcends all our knowledge. But what have I here said, that reflections very refined and metaphysical have little or no influence upon us? This opinion I can scarce forbear retracting, and condemning from my present feeling and experience. The latter, on the contrary, holds out to the understanding the promise of a point of rest in the chain of causes, by conducting it to an unconditioned causality, which professes to have the power of spontaneous origination, but which, in its own utter blindness, deprives it of the guidance of rules, by which alone a completely connected experience is possible. If we employ our reason not merely in the application of the principles of the understanding to objects of experience, but venture with it beyond these boundaries, there arise certain sophistical propositions or theorems. But it is plain that this continuity of forms is a mere idea, to which no adequate object can be discovered in experience.

On the other hand, we have seen in our discussion of transcendental logic, that, although we can never proceed immediately beyond the content of the conception which is given us, we can always cognize completely a priori--in relation, however, to a third term, namely, possible experience--the law of its connection with other things.