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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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and, although they do not transcend phenomena as regards their mode, but are concerned solely with the world of sense (and not with noumena), nevertheless carry their synthesis to a degree far above all possible experience--it still seems to me that we can, with perfect propriety, designate them cosmical conceptions. For it has then left the ground of experience, in which alone are to be found the criteria of truth, and has ventured into the region of the incomprehensible and unsearchable, on the heights of which it loses its power and collectedness, because it has completely severed its connection with experience. The supporters of this theory find no difficulty in admitting the reality of the phenomena of the internal sense in time; nay, they go the length of maintaining that this internal experience is of itself a sufficient proof of the real existence of its object as a thing in itself. Thus the reality of the external sense is necessarily connected with that of the internal, in order to the possibility of experience in general; that is, I am just as certainly conscious that there are things external to me related to my sense as I am that I myself exist as determined in time. [*Footnote; Motion of an object in space does not belong to a pure science, consequently not to geometry; because, that a thing is movable cannot be known a priori, but only from experience. As chance is commonly thought to imply a contradiction, and is at least directly contrary to experience, there are always the same arguments against liberty or free-will. Besides, not being founded on experience, they are not presented with any object in a priori intuition upon which, antecedently to experience, they might base their synthesis. The minor contains an experience, the major reasons from a general experience to the existence of a necessary being.* Thus this argument really begins at experience, and is not completely a priori, or ontological. And this forms the transcendental deduction of all speculative ideas, not as constitutive principles of the extension of our cognition beyond the limits of our experience, but as regulative principles of the systematic unity of empirical cognition, which is by the aid of these ideas arranged and emended within its own proper limits, to an extent unattainable by the operation of the principles of the understanding alone.