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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 this apprehension is entirely needless, for the question in this case is only of phenomena in the sphere of experience, the unity of which never could be possible, if we admitted the possibility that new things (in respect of their substance) should arise.

 Now, as such an intuition, that is, an intellectual intuition, is no part of our faculty of cognition, it is absolutely impossible for the categories to possess any application beyond the limits of experience. If sometimes we ascribe a continued existence to objects, which are perfectly new to us, and of whose constancy and coherence we have no experience, it is because the manner, in which they present themselves to our senses, resembles that of constant and coherent objects; and this resemblance is a source of reasoning and analogy, and leads us to attribute the same qualities to similar objects. Conceptions which afford us the objective foundation of the possibility of experience are for that very reason necessary. The thinker requires, to be fully equipped, the hypotheses of pure reason, which, although but leaden weapons (for they have not been steeled in the armoury of experience), are as useful as any that can be employed by his opponents. On the other hand, those who maintain the absolute reality of time and space, whether as essentially subsisting, or only inhering, as modifications, in things, must find themselves at utter variance with the principles of experience itself. But hereby the object itself is not more definitely determined in thought, but the question is only in what relation it, including all its determinations, stands to the understanding and its employment in experience, to the empirical faculty of judgement, and to the reason of its application to experience. That it may possess a secure foundation, it bases its conclusions upon experience, and thus appears to be completely distinct from the ontological argument, which places its confidence entirely in pure a priori conceptions. 
  • It would follow that a priori synthetical propositions are possible and legitimate, not only, as we have maintained, in relation to objects of possible experience, and as principles of the possibility of this experience itself, but are applicable to things in themselves--an inference which makes an end of the whole of this Critique, and obliges us to fall back on the old mode of metaphysical procedure.
 The conception itself is always produced a priori, together with the synthetical principles or formulas from such conceptions; but the proper employment of them, and their application to objects, can exist nowhere but in experience, the possibility of which, as regards its form, they contain a priorI. That this is also the case with all of the categories and the principles based upon them is evident from the fact that we cannot render intelligible the possibility of an object corresponding to them without having recourse to the conditions of sensibility, consequently, to the form of phenomena, to which, as their only proper objects, their use must therefore be confined, inasmuch as, if this condition is removed, all significance, that is, all relation to an object, disappears, and no example can be found to make it comprehensible what sort of things we ought to think under such conceptions.