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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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But, as we have allowed ourselves to assume the existence of a self-subsistent reality out of the field of experience, and are therefore obliged to regard phenomena as merely a contingent mode of representing intelligible objects employed by beings which are themselves intelligences--no other course remains for us than to follow an alogy and employ the same mode in forming some conception of intelligible things, of which we have not the least knowledge, which nature taught us to use in the formation of empirical conceptions.

 They can never by any arguments form a general conclusion, that those objects, of which they have had no experience, resemble those of which they have. The steps of this ladder, as they appear in experience, are too far apart from each other, and the so-called petty differences between different kinds of animals are in nature commonly so wide separations that no confidence can be placed in such views (particularly when we reflect on the great variety of things, and the ease with which we can discover resemblances), and no faith in the laws which are said to express the aims and purposes of nature. But as regards the principles of ethics, of legislation, and of religion, spheres in which ideas alone render experience possible, although they never attain to full expression therein, he has vindicated for himself a position of peculiar merit, which is not appreciated only because it is judged by the very empirical rules, the validity of which as principles is destroyed by ideas. I'm in need of cash. 
For it is by this principle alone that pure mathematics is rendered applicable in all its precision to objects of experience, and without it the validity of this application would not be so self-evident; on the contrary, contradictions and confusions have often arisen on this very point.
 This idea of permanence is not itself derived from external experience, but is an a priori necessary condition of all determination of time, consequently also of the internal sense in reference to our own existence, and that through the existence of external things. If this origin be regarded as the effect of a foreign cause, it is termed creation, which cannot be admitted as an event among phenomena, because the very possibility of it would annihilate the unity of experience. Secondly, There is a false sensation or experience even of the liberty of indifference; which is regarded as an argument for its real existence.