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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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Now, seeing all phenomena, whether considered as extensive or intensive, are continuous quantities, the proposition; "All change (transition of a thing from one state into another) is continuous," might be proved here easily, and with mathematical evidence, were it not that the causality of a change lies, entirely beyond the bounds of a transcendental philosophy, and presupposes empirical principles.

 How such a faculty is possible is not a necessary inquiry; for in the case of natural causality itself, we are obliged to content ourselves with the a priori knowledge that such a causality must be presupposed, although we are quite incapable of comprehending how the being of one thing is possible through the being of another, but must for this information look entirely to experience. 

Or, if I represent to myself something which is so constituted that, when it is posited, something else follows always and infallibly, my thought contains no self-contradiction; but whether such a property as causality is to be found in any possible thing, my thought alone affords no means of judging.

 Man is a phenomenon of the sensuous world and, at the same time, therefore, a natural cause, the causality of which must be regulated by empirical laws. The conceptions of reality, substance, causality, nay, even that of necessity in existence, have no significance out of the sphere of empirical cognition, and cannot, beyond that sphere, determine any object. The latter belongs to the principles of modality, which to the determination of causality adds the conception of necessity, which is itself, however, subject to a rule of the understanding. This, however, I touch upon only in passing, for with causality I have at present nothing to do. In virtue of its empirical character, this subject would at the same time be subordinate to all the empirical laws of causality, and, as a phenomenon and member of the sensuous world, its effects would have to be accounted for by a reference to preceding phenomena. Our endeavour to reach, not the unconditioned causality, but the unconditioned existence, of substance.