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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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Experience has therefore for a foundation, a priori principles of its form, that is to say, general rules of unity in the synthesis of phenomena, the objective reality of which rules, as necessary conditions even of the possibility of experience can which rules, as necessary conditions--even of the possibility of experience--can always be shown in experience.

 The object of all possible experience being the world, it is called the cosmological proof. Reason, therefore, never applies directly to experience, or to any sensuous object; its object is, on the contrary, the understanding, to the manifold cognition of which it gives a unity a priori by means of conceptions--a unity which may be called rational unity, and which is of a nature very different from that of the unity produced by the understanding. Experience must be superadded in order to know these particular laws; but in regard to experience in general, and everything that can be cognized as an object thereof, these a priori laws are our only rule and guide. Thus the physico-theological, failing in its undertaking, recurs in its embarrassment to the cosmological argument; and, as this is merely the ontological argument in disguise, it executes its design solely by the aid of pure reason, although it at first professed to have no connection with this faculty and to base its entire procedure upon experience alone. For, when employed by the empiricist, understanding is always upon its proper ground of investigation--the field of possible experience, the laws of which it can explore, and thus extend its cognition securely and with clear intelligence without being stopped by limits in any direction. These examples from history and common experience are rich and curious; but we may find parallel ones in the arts, which are no less remarkable. It is only from experience and the observation of their constant union, that we are able to form this inference; and even after all, the inference is nothing but the effects of custom on the imagination. I shall, therefore, restrict myself to the simple and equitable demand that such reasoners will demonstrate, from the nature of the human mind as well as from that of the other sources of knowledge, how we are to proceed to extend our cognition completely a priori, and to carry it to that point where experience abandons us, and no means exist of guaranteeing the objective reality of our conceptions.