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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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To give an object, if this expression be understood in the sense of "to present" the object, not mediately but immediately in intuition, means nothing else than to apply the representation of it to experience, be that experience real or only possible.

 Our opponent mistakes the absence of empirical conditions for a proof of the complete impossibility of all that we have asserted; and we have to show him that be has not exhausted the whole sphere of possibility and that he can as little compass that sphere by the laws of experience and nature, as we can lay a secure foundation for the operations of reason beyond the region of experience. From the inability of reason to establish this principle as a necessary law for the acquisition of all experience, he inferred the nullity of all the attempts of reason to pass the region of the empirical. 
  • The proposition; "Caius is mortal," is one which may be obtained from experience by the aid of the understanding alone; but my wish is to find a conception which contains the condition under which the predicate of this judgement is given--in this case, the conception of man--and after subsuming under this condition, taken in its whole extent (all men are mortal), I determine according to it the cognition of the object thought, and say; "Caius is mortal."
 Ideas are, according to him, archetypes of things themselves, and not merely keys to possible experiences, like the categories. 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. We find from common experience, in our actions as well as reasonings, that a constant perseverance in any course of life produces a strong inclination and tendency to continue for the future; though there are habits of inferior degrees of force, proportioned to the inferior degrees of steadiness and uniformity in our conduct. Knowledge of this kind is called a priori, in contradistinction to empirical knowledge, which has its sources a posteriori, that is, in experience. Judgements of experience, as such, are always synthetical.