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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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A transcendental proposition is, therefore, a synthetical cognition of reason by means of pure conceptions and the discursive method, and it renders possible all synthetical unity in empirical cognition, though it cannot present us with any intuition a priorI. [*Footnote; In the case of the conception of cause, I do really go beyond the empirical conception of an event--but not to the intuition which presents this conception in concreto, but only to the time-conditions, which may be found in experience to correspond to the conception.

 It thus falls into confusion and contradictions, from which it conjectures the presence of latent errors, which, however, it is unable to discover, because the principles it employs, transcending the limits of experience, cannot be tested by that criterion. 
We find that reason perpetually comes to a stand, when it attempts to gain a priori the perception even of those laws which the most common experience confirms.
 This it does that it may be able to give absolute completeness to the empirical synthesis, by continuing it to the unconditioned (which is not to be found in experience, but only in the idea). But as experience is a cognition of objects by means of perceptions, it follows that the relation of the existence of the existence of the manifold must be represented in experience not as it is put together in time, but as it is objectively in time. 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. No one can find an intuition which shall correspond to the conception of reality, except in experience; it cannot be presented to the mind a priori and antecedently to the empirical consciousness of a reality. Thus we can say; "The things that really existed in past time are given in the transcendental object of experience." But these are to me real objects, only in so far as I can represent to my own mind, that a regressive series of possible perceptions- following the indications of history, or the footsteps of cause and effect--in accordance with empirical laws--that, in one word, the course of the world conducts us to an elapsed series of time as the condition of the present time.