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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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To this transcendental object we may attribute the whole connection and extent of our possible perceptions, and say that it is given and exists in itself prior to all experience.

 But, after we have thus denied the power of speculative reason to make any progress in the sphere of the supersensible, it still remains for our consideration whether data do not exist in practical cognition which may enable us to determine the transcendent conception of the unconditioned, to rise beyond the limits of all possible experience from a practical point of view, and thus to satisfy the great ends of metaphysics. Either, first, I may assume that the conceptions, by which I effect this determination, conform to the object--and in this case I am reduced to the same perplexity as before; or secondly, I may assume that the objects, or, which is the same thing, that experience, in which alone as given objects they are cognized, conform to my conceptions--and then I am at no loss how to proceed. But, when I say they existed prior to my experience, this means only that I must begin with the perception present to me and follow the track indicated until I discover them in some part or region of experience. 
Did not the belief consist in a sentiment different from our mere conception, whatever objects were presented by the wildest imagination, would be on an equal footing with the most established truths founded on history and experience.
 
  • Reason, when employed in the field of experience, does not stand in need of criticism, because its principles are subjected to the continual test of empirical observations.
 Two objects, though perfectly resembling each other, and even appearing in the same place at different times, may be numerically different: And as the power, by which one object produces another, is never discoverable merely from their idea, it is evident cause and effect are relations, of which we receive information from experience, and not from any abstract reasoning or reflection. For such an object must be capable of being presented and intuited in a Possible experience. But when we compare experiments, and reason a little upon them, we quickly perceive, that the doctrine of the independent existence of our sensible perceptions is contrary to the plainest experience.