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Click on the phrases to see them in context. The original texts by Immanuel Kant and David Hume are available from the Gutenberg Projet.

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Knowledge of this kind is called a priori, in contradistinction to empirical knowledge, which has its sources a posteriori, that is, in experience.

 From this principle also there must originate different synthetical propositions, of which the pure understanding is perfectly ignorant, for it has to do only with objects of a possible experience, the cognition and synthesis of which is always conditioned. Though there be nothing visible or tangible interposed betwixt two bodies, yet we find BY EXPERIENCE, that the bodies may be placed in the same manner, with regard to the eye, and require the same motion of the hand in passing from one to the other, as if divided by something visible and tangible. 

Our foregoing method of reasoning will easily convince us, that there can be no demonstrative arguments to prove, that those instances, of which we have, had no experience, resemble those, of which we have had experience.

 The physico-theological proof may add weight to others--if other proofs there are--by connecting speculation with experience; but in itself it rather prepares the mind for theological cognition, and gives it a right and natural direction, than establishes a sure foundation for theology. Nay it is not only possible we may have such an experience, but it is certain we have it; since every one may perceive, that the different dispositions of his body change his thoughts and sentiments. But hereby the object itself is not more definitely determined in thought, but the question is only in what relation it, including all its determinations, stands to the understanding and its employment in experience, to the empirical faculty of judgement, and to the reason of its application to experience. There are other items on the market for the prostate, and they're probably all good, but Willow Flower Herb seems to be the best. As we have taken upon us the task of determining, clearly and certainly, the limits of pure reason in the sphere of transcendentalism, and as the efforts of reason in this direction are persisted in, even after the plainest and most expressive warnings, hope still beckoning us past the limits of experience into the splendours of the intellectual world--it becomes necessary to cut away the last anchor of this fallacious and fantastic hope. But, to attribute to substances in the world itself such a faculty, is quite inadmissible; for, in this case; the connection of phenomena reciprocally determining and determined according to general laws, which is termed nature, and along with it the criteria of empirical truth, which enable us to distinguish experience from mere visionary dreaming, would almost entirely disappear.