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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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International orders will be shipped using International Airmail. It is true, nothing is more common than for people of the most advanced knowledge to have attained only an imperfect experience of many particular events; which naturally produces only an imperfect habit and transition: But then we must consider, that the mind, having formed another observation concerning the connexion of causes and effects, gives new force to its reasoning from that observation; and by means of it can build an argument on one single experiment, when duly prepared and examined. Thirdly, in the sphere of theology, we must regard the whole system of possible experience as forming an absolute, but dependent and sensuously-conditioned unity, and at the same time as based upon a sole, supreme, and all-sufficient ground existing apart from the world itself--a ground which is a self-subsistent, primeval and creative reason, in relation to which we so employ our reason in the field of experience, as if all objects drew their origin from that archetype of all reason. And though we must endeavour to render all our principles as universal as possible, by tracing up our experiments to the utmost, and explaining all effects from the simplest and fewest causes, it is still certain we cannot go beyond experience; and any hypothesis, that pretends to discover the ultimate original qualities of human nature, ought at first to be rejected as presumptuous and chimerical. But transcendental propositions, which lay claim to insight beyond the region of possible experience, cannot, on the one hand, exhibit their abstract synthesis in any a priori intuition, nor, on the other, expose a lurking error by the help of experience. Accordingly, when we know in experience that something happens, we always presuppose that something precedes, whereupon it follows in conformity with a rule. It will here be worth our observation, that the past experience, on which all our judgments concerning cause and effect depend, may operate on our mind in such an insensible manner as never to be taken notice of, and may even in some measure be unknown to us. That is, it is a conception without an object (ens rationis), like noumena, which cannot be considered possible in the sphere of reality, though they must not therefore be held to be impossible--or like certain new fundamental forces in matter, the existence of which is cogitable without contradiction, though, as examples from experience are not forthcoming, they must not be regarded as possible.