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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 this reason no given action can have an absolute and spontaneous origination, all actions being phenomena, and belonging to the world of experience.

 All laws respecting the regress from effects to causes, all synthetical additions to our knowledge relate solely to possible experience and the objects of the sensuous world, and, apart from them, are without significance. But this rule of the determination of a thing according to succession in time is as follows; "In what precedes may be found the condition, under which an event always (that is, necessarily) follows." From all this it is obvious that the principle of cause and effect is the principle of possible experience, that is, of objective cognition of phenomena, in regard to their relations in the succession of time. 

We should only be able to say, "so common experience teaches us," but not "it must be so." They are valid as rules, through which, in general, experience is possible; and they instruct us respecting experience, and not by means of it.

 
On the contrary, the transcendental conception of phenomena in space is a critical admonition, that, in general, nothing which is intuited in space is a thing in itself, and that space is not a form which belongs as a property to things; but that objects are quite unknown to us in themselves, and what we call outward objects, are nothing else but mere representations of our sensibility, whose form is space, but whose real correlate, the thing in itself, is not known by means of these representations, nor ever can be, but respecting which, in experience, no inquiry is ever made.
 Experience no doubt teaches us that this or that object is constituted in such and such a manner, but not that it could not possibly exist otherwise. When every individual of any species of objects is found by experience to be constantly united with an individual of another species, the appearance of any new individual of either species naturally conveys the thought to its usual attendant.