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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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On the contrary, the transcendental conception of phenomena in space is a critical admonition, that, in general, nothing which is intuited in space is a thing in itself, and that space is not a form which belongs as a property to things; but that objects are quite unknown to us in themselves, and what we call outward objects, are nothing else but mere representations of our sensibility, whose form is space, but whose real correlate, the thing in itself, is not known by means of these representations, nor ever can be, but respecting which, in experience, no inquiry is ever made.

 Reason, therefore, has an immediate relation to the use of the understanding, not indeed in so far as the latter contains the ground of possible experience (for the conception of the absolute totality of conditions is not a conception that can be employed in experience, because no experience is unconditioned), but solely for the purpose of directing it to a certain unity, of which the understanding has no conception, and the aim of which is to collect into an absolute whole all acts of the understanding. But reason cannot cogitate this systematic unity, without at the same time cogitating an object of the idea--an object that cannot be presented in any experience, which contains no concrete example of a complete systematic unity. No wonder, therefore, we are so rash in drawing our inferences from it, and are less guided by experience in our judgments concerning it, than in those upon any other subject. This latter connexion is generally much over-rated, and commands our assent beyond what experience will justify; which can proceed from nothing beside the resemblance betwixt the ideas and the facts. When we use the word idea, we say, as regards its object (an object of the pure understanding), a great deal, but as regards its subject (that is, in respect of its reality under conditions of experience), exceedingly little, because the idea, as the conception of a maximum, can never be completely and adequately presented in concreto. After what has been proved in our deduction of the categories, no one, it is to be hoped, can hesitate as to the proper decision of the question, whether the employment of these pure conceptions of the understanding ought to be merely empirical or also transcendental; in other words, whether the categories, as conditions of a possible experience, relate a priori solely to phenomena, or whether, as conditions of the possibility of things in general, their application can be extended to objects as things in themselves. Opposed to this is empirical knowledge, or that which is possible only a posteriori, that is, through experience. If reason determined us, it would proceed upon that principle, that instances, of which we have had no experience, must resemble those, of which we have had experience, and that the course of nature continues always uniformly the same. Before all, be it observed, that proper mathematical propositions are always judgements a priori, and not empirical, because they carry along with them the conception of necessity, which cannot be given by experience.