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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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Besides, without seeking for such examples of principles existing a priori in cognition, we might easily show that such principles are the indispensable basis of the possibility of experience itself, and consequently prove their existence a priorI. For whence could our experience itself acquire certainty, if all the rules on which it depends were themselves empirical, and consequently fortuitous?

 At the same time, it must be carefully borne in mind that, while we surrender the power of cognizing, we still reserve the power of thinking objects, as things in themselves.* For, otherwise, we should require to affirm the existence of an appearance, without something that appears--which would be absurd. After this any one will understand how we may form the idea of an impression and of an idea, and how we way believe the existence of an impression and of an idea. Prior to the perception of the thing, however, and therefore comparatively a priori, we are able to cognize its existence, provided it stands in connection with some perceptions according to the principles of the empirical conjunction of these, that is, in conformity with the analogies of perception.  To begin with the first question concerning the necessity of a cause: It is a general maxim in philosophy, that whatever begins to exist, must have a cause of existence. I have already shewn, that the relation of cause and effect can never afford us any just conclusion from the existence or qualities of our perceptions to the existence of external continued objects: And I shall farther add, that even though they coued afford such a conclusion, we should never have any reason to infer, that our objects resemble our perceptions. The mind always pronounces the one not to be the other, and considers them as forming two, three, or any determinate number of objects, whose existences are entirely distinct and independent.