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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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Consequently, nothing remains but to adopt the second alternative (which presents us with a system, as it were, of the epigenesis of pure reason), namely, that on the part of the understanding the categories do contain the grounds of the possibility of all experience. When therefore we say, the senses represent objects as they appear, the understanding as they are, the latter statement must not be understood in a transcendental, but only in an empirical signification, that is, as they must be represented in the complete connection of phenomena, and not according to what they may be, apart from their relation to possible experience, consequently not as objects of the pure understanding. * This is a one time mailing and this list will never be used again. Afterwards experience comes in play to persuade us that two bodies, situated in the manner above-described, have really such a capacity of receiving body betwixt them, and that there is no obstacle to the conversion of the invisible and intangible distance into one that is visible and tangible. Experience no doubt teaches us that this or that object is constituted in such and such a manner, but not that it could not possibly exist otherwise. But it quickly discovers that, in this way, its labours must remain ever incomplete, because new questions never cease to present themselves; and thus it finds itself compelled to have recourse to principles which transcend the region of experience, while they are regarded by common sense without distrust. We suppose, but are never able to prove, that there must be a resemblance betwixt those objects, of which we have had experience, and those which lie beyond the reach of our discovery.