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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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Transcendent physiology has, again, an internal and an external connection with its object, both, however, transcending possible experience; the former is the physiology of nature as a whole, or transcendental cognition of the world, the latter of the connection of the whole of nature with a being above nature, or transcendental cognition of God. Mathematics, natural science, the common experience of men, have a high value as means, for the most part, to accidental ends--but at last also, to those which are necessary and essential to the existence of humanity. From this principle I have accounted for that species of probability, derived from analogy, where we transfer our experience in past instances to objects which are resembling, but are not exactly the same with those concerning which we have had experience. It is simply about time. The idea of systematic unity is available as a regulative principle in the connection of phenomena according to general natural laws; and, how far soever we have to travel upon the path of experience to discover some fact or event, this idea requires us to believe that we have approached all the more nearly to the completion of its use in the sphere of nature, although that completion can never be attained. On the other hand, though at first I do not at all include the predicate of weight in my conception of body in general, that conception still indicates an object of experience, a part of the totality of experience, to which I can still add other parts; and this I do when I recognize by observation that bodies are heavy. Only from the fact, therefore, that these conceptions express a priori the relations of perceptions in every experience, do we know that they possess objective reality, that is, transcendental truth; and that independent of experience, though not independent of all relation to form of an experience in general and its synthetical unity, in which alone objects can be empirically cognized. We might, perhaps, be at a loss to explain this phaenomenon, if we had not experience of a similar in ourselves.