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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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Only from the fact, therefore, that these conceptions express a priori the relations of perceptions in every experience, do we know that they possess objective reality, that is, transcendental truth; and that independent of experience, though not independent of all relation to form of an experience in general and its synthetical unity, in which alone objects can be empirically cognized.

 It ought not to be objected that in this proposition, which expresses the perception of one's self, an internal experience is asserted, and that consequently the rational doctrine of the soul which is founded upon it, is not pure, but partly founded upon an empirical principle. Thus we can say; "The things that really existed in past time are given in the transcendental object of experience." But these are to me real objects, only in so far as I can represent to my own mind, that a regressive series of possible perceptions- following the indications of history, or the footsteps of cause and effect--in accordance with empirical laws--that, in one word, the course of the world conducts us to an elapsed series of time as the condition of the present time. If we do not set out from experience, or do not proceed according to the laws of the empirical connection of phenomena, our pretensions to discover the existence of a thing which we do not immediately perceive are vain. This is an original quality of the soul, and similar to what we have every day experience of in our bodies. These suppositions are all consistent and natural; and the reason, Why we imagine the communication of motion to be more consistent and natural not only than those suppositions, but also than any other natural effect, is founded on the relation of resemblance betwixt the cause and effect, which is here united to experience, and binds the objects in the closest and most intimate manner to each other, so as to make us imagine them to be absolutely inseparable. The form of judgements--converted into a conception of the synthesis of intuitions--produced the categories which direct the employment of the understanding in experience. How such a faculty is possible is not a necessary inquiry; for in the case of natural causality itself, we are obliged to content ourselves with the a priori knowledge that such a causality must be presupposed, although we are quite incapable of comprehending how the being of one thing is possible through the being of another, but must for this information look entirely to experience. Eternal phenomena must be capable of influencing it; and its actions, in accordance with natural laws, must explain to us how its empirical character, that is, the law of its causality, is to be cognized in and by means of experience. Transcendental analytic has accordingly this important result, to wit, that the understanding is competent' effect nothing a priori, except the anticipation of the form of a possible experience in general, and that, as that which is not phenomenon cannot be an object of experience, it can never overstep the limits of sensibility, within which alone objects are presented to us. A whole library of complete, unabridged texts