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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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We shall proceed to explain them more particularly, and illustrate them by examples from common life and experience.

 In addition to accordance with the formal conditions of experience, the understanding requires a connection with some perception; but that which is connected with this perception is real, even although it is not immediately perceived. 
We maintain, therefore, the empirical reality of space in regard to all possible external experience, although we must admit its transcendental ideality; in other words, that it is nothing, so soon as we withdraw the condition upon which the possibility of all experience depends and look upon space as something that belongs to things in themselves.
 For, to make the principles of possible experience conditions of the possibility of things in general is just as transcendent a procedure as to maintain the objective reality of ideas which can be applied to no objects except such as lie without the limits of possible experience. On the other hand, we might very well term the pure determinations in space and time, as well in regard to figure as to quantity, anticipations of phenomena, because they represent a priori that which may always be given a posteriori in experience. 

Besides, when we get beyond the bounds of experience, we are of course safe from opposition in that quarter; and the charm of widening the range of our knowledge is so great that, unless we are brought to a standstill by some evident contradiction, we hurry on undoubtingly in our course.

 Every general proposition, even if derived from experience by the process of induction, may serve as the major in a syllogism; but it is not for that reason a principle. The understanding exerts itself after two different ways, as it judges from demonstration or probability; as it regards the abstract relations of our ideas, or those relations of objects, of which experience only gives us information. Unluckily all these positive assertions are contrary to that very experience, which is pleaded for them, nor have we any idea of self, after the manner it is here explained.