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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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If any one prefers doubting the conclusiveness of the proofs of our analytic to losing the persuasion of the validity of these old and time honoured arguments, he at least cannot decline answering the question--how he can pass the limits of all possible experience by the help of mere ideas. If our criticism can succeed in exposing the illusion in these pretended principles, those which are limited in their employment to the sphere of experience may be called, in opposition to the others, immanent principles of the pure understanding. YOU'LL NEVER DIET AGAIN! 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. In respect of time, therefore, no knowledge of ours is antecedent to experience, but begins with it. Beyond the sphere of experience there are no objects which it can cognize; nay, even questions regarding such supposititious objects relate only to the subjective principles of a complete determination of the relations which exist between the understanding-conceptions which lie within this sphere. For they are mere representations, receiving from perceptions alone significance and relation to a real object, under the condition that this or that perception--indicating an object--is in complete connection with all others in accordance with the rules of the unity of experience. In one word, this transcendental thing is merely the schema of a regulative principle, by means of which Reason, so far as in her lies, extends the dominion of systematic unity over the whole sphere of experience. Other forms of intuition besides those of space and time, other forms of understanding besides the discursive forms of thought, or of cognition by means of conceptions, we can neither imagine nor make intelligible to ourselves; and even if we could, they would still not belong to experience, which is the only mode of cognition by which objects are presented to us. If our criticism can succeed in exposing the illusion in these pretended principles, those which are limited in their employment to the sphere of experience may be called, in opposition to the others, immanent principles of the pure understanding.