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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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In order to put this whole affair in a fuller light, let us consider it as a question in natural philosophy, which we must determine by experience and observation. The result of the whole of this part of the analytic of principles is, therefore; "All principles of the pure understanding are nothing more than a priori principles of the possibility of experience, and to experience alone do all a priori synthetical propositions apply and relate"; indeed, their possibility itself rests entirely on this relation. But as he could not explain how it was possible that conceptions which are not connected with each other in the understanding must nevertheless be thought as necessarily connected in the object--and it never occurred to him that the understanding itself might, perhaps, by means of these conceptions, be the author of the experience in which its objects were presented to it--he was forced to drive these conceptions from experience, that is, from a subjective necessity arising from repeated association of experiences erroneously considered to be objective-- in one word, from habit. The celebrated Locke, for want of due reflection on these points, and because he met with pure conceptions of the understanding in experience, sought also to deduce them from experience, and yet proceeded so inconsequently as to attempt, with their aid, to arrive it cognitions which lie far beyond the limits of all experience. But when we consider the same actions in relation to reason--not for the purpose of explaining their origin, that is, in relation to speculative reason, but to practical reason, as the producing cause of these actions--we shall discover a rule and an order very different from those of nature and experience. But the empirical truth of phenomena in space and time is guaranteed beyond the possibility of doubt, and sufficiently distinguished from the illusion of dreams or fancy--although both have a proper and thorough connection in an experience according to empirical laws. For in the understanding alone is the unity of experience, in which all perceptions must have their assigned place, possible. It ought not to be objected that in this proposition, which expresses the perception of one's self, an internal experience is asserted, and that consequently the rational doctrine of the soul which is founded upon it, is not pure, but partly founded upon an empirical principle. Whenever any other person is under no strong obligations of interest to forbear any pleasure, we judge from experience, that the pleasure will exist, and that he will probably obtain it.