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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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The categories are not based, as regards their origin, upon sensibility, like the forms of intuition, space, and time; they seem, therefore, to be capable of an application beyond the sphere of sensuous objects.

 The proposition, "I think," expresses an undetermined empirical intuition, that perception (proving consequently that sensation, which must belong to sensibility, lies at the foundation of this proposition); but it precedes experience, whose province it is to determine an object of perception by means of the categories in relation to time; and existence in this proposition is not a category, as it does not apply to an undetermined given object, but only to one of which we have a conception, and about which we wish to know whether it does or does not exist, out of, and apart from this conception. Order Five (5) helpful instructional reports that will help you to play this pyramid game as well as one can. 
The science of all the principles of sensibility a priori, I call transcendental aesthetic.* There must, then, be such a science forming the first part of the transcendental doctrine of elements, in contradistinction to that part which contains the principles of pure thought, and which is called transcendental logic.
 If by intelligible objects we understand things which can be thought by means of the pure categories, without the need of the schemata of sensibility, such objects are impossible. But this representation, "I think," is an act of spontaneity; that is to say, it cannot be regarded as belonging to mere sensibility. It is clear that we cannot make the special conditions of sensibility into conditions of the possibility of things, but only of the possibility of their existence as far as they are phenomena.  But, in so far as it exercises an influence upon the action of the understanding and determines it to judgement, sensibility is itself the cause of error.] In such a case I should be obliged in transcendental reflection to compare my conceptions only under the conditions of sensibility, and so space and time would not be determinations of things in themselves, but of phenomena. 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.