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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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We need only reflect on what has been proved at large, that we are never sensible of any connexion betwixt causes and effects, and that it is only by our experience of their constant conjunction, we can arrive at any knowledge of this relation.

 The postulate of the possibility of things requires also, that the conception of the things agree with the formal conditions of our experience in general. But, let it be granted that we could discover, not in experience, but in certain firmly-established a priori laws of the use of pure reason-- laws relating to our existence, authority to consider ourselves as legislating a priori in relation to our own existence and as determining this existence; we should, on this supposition, find ourselves possessed of a spontaneity, by which our actual existence would be determinable, without the aid of the conditions of empirical intuition. All statements enounced by pure reason transcend the conditions of possible experience, beyond the sphere of which we can discover no criterion of truth, while they are at the same time framed in accordance with the laws of the understanding, which are applicable only to experience; and thus it is the fate of all such speculative discussions that while the one party attacks the weaker side of his opponent, he infallibly lays open his own weaknesses. 

The former relates to nature, in so far as our knowledge regarding it may be applied in experience (in concreto); the latter to that connection of the objects of experience, which transcends all experience.

 A. We have advertisers that pay us for ad space so you don't have to pay for a membership. But in this representation we cannot find any knowledge of the subject, and therefore also no empirical knowledge, that is, experience. What use can we make of our understanding, even in respect of experience, if we do not propose ends to ourselves? This synthetical and a priori determined unity in relation of perceptions in time is therefore the rule; "All empirical determinations of time must be subject to rules of the general determination of time"; and the analogies of experience, of which we are now about to treat, must be rules of this nature. Moreover, the poverty of the usual arguments which go to prove the existence of a vast sphere of possibility, of which all that is real (every object of experience) is but a small part, is very remarkable.