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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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For the substitution of the logical possibility of the conception--the condition of which is that it be not self-contradictory, for the transcendental possibility of things--the condition of which is that there be an object corresponding to the conception, is a trick which can only deceive the inexperienced.* But we have a solution that won't hurt financially. We maintain, therefore, the empirical reality of space in regard to all possible external experience, although we must admit its transcendental ideality; in other words, that it is nothing, so soon as we withdraw the condition upon which the possibility of all experience depends and look upon space as something that belongs to things in themselves. Now let us suppose, for a moment, that we had not undertaken this criticism and, accordingly, had not drawn the necessary distinction between things as objects of experience and things as they are in themselves. Now as we cannot cognize completely a priori the existence of any object of sense, though we can do so comparatively a priori, that is, relatively to some other previously given existence--a cognition, however, which can only be of such an existence as must be contained in the complex of experience, of which the previously given perception is a part--the necessity of existence can never be cognized from conceptions, but always, on the contrary, from its connection with that which is an object of perception. But this is evidently contrary to experience. For, that bodies are heavy, and, consequently, that they fall when their supports are taken away, must have been known to him previously, by means of experience. Two objects, though perfectly resembling each other, and even appearing in the same place at different times, may be numerically different: And as the power, by which one object produces another, is never discoverable merely from their idea, it is evident cause and effect are relations, of which we receive information from experience, and not from any abstract reasoning or reflection. No wonder, therefore, we are so rash in drawing our inferences from it, and are less guided by experience in our judgments concerning it, than in those upon any other subject.