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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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In the case of sensuous objects, this is attained by their connection according to empirical laws with some one of my perceptions; but there is no means of cognizing the existence of objects of pure thought, because it must be cognized completely a priorI. But all our knowledge of existence (be it immediately by perception, or by inferences connecting some object with a perception) belongs entirely to the sphere of experience--which is in perfect unity with itself; and although an existence out of this sphere cannot be absolutely declared to be impossible, it is a hypothesis the truth of which we have no means of ascertaining.

 For we come to the conclusion that our faculty of cognition is unable to transcend the limits of possible experience; and yet this is precisely the most essential object of this science. It would follow that a priori synthetical propositions are possible and legitimate, not only, as we have maintained, in relation to objects of possible experience, and as principles of the possibility of this experience itself, but are applicable to things in themselves--an inference which makes an end of the whole of this Critique, and obliges us to fall back on the old mode of metaphysical procedure. In experience alone are those objects, which are nothing but representations, given. But when we compare experiments, and reason a little upon them, we quickly perceive, that the doctrine of the independent existence of our sensible perceptions is contrary to the plainest experience. 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. Let men be once fully perswaded of these two principles, THAT THERE, IS NOTHING IN ANY OBJECT, CONSIDERed IN ITSELF, WHICH CAN AFFORD US A REASON FOR DRAWING A CONCLUSION BEYOND it; and, THAT EVEN AFTER THE OBSERVATION OF THE FREQUENT OR CONSTANT CONJUNCTION OF OBJECTS, WE HAVE NO REASON TO DRAW ANY INFERENCE CONCERNING ANY OBJECT BEYOND THOSE OF WHICH WE HAVE HAD EXPERIENCE; I say, let men be once fully convinced of these two principles, and this will throw them so loose from all common systems, that they will make no difficulty of receiving any, which may appear the most extraordinary. 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. If they are principles of the understanding, it is vain to expect that we should attain by their means to ideas of pure reason; for these principles are valid only in regard to objects of possible experience.