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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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On the other hand, the method of investigating the order of nature in the light of this principle, and the maxim which requires us to regard this order--it being still undetermined how far it extends--as really existing in nature, is beyond doubt a legitimate and excellent principle of reason--a principle which extends farther than any experience or observation of ours and which, without giving us any positive knowledge of anything in the region of experience, guides us to the goal of systematic unity.

 For to arrive at these, it must make use of principles which, in fact, extend only to the objects of possible experience, and which cannot be applied to objects beyond this sphere without converting them into phenomena, and thus rendering the practical extension of pure reason impossible. 
To what extent a body may be organized, experience alone can inform us; and although, so far as our experience of this or that body has extended, we may not have discovered any inorganic part, such parts must exist in possible experience.
 Thus the psychological idea of the ego, when employed as a constitutive principle for the explanation of the phenomena of the soul, and for the extension of our knowledge regarding this subject beyond the limits of experience--even to the condition of the soul after death--is convenient enough for the purposes of pure reason, but detrimental and even ruinous to its interests in the sphere of nature and experience. 
For, in speaking of knowledge which has its sources in experience, we are wont to say, that this or that may be known a priori, because we do not derive this knowledge immediately from experience, but from a general rule, which, however, we have itself borrowed from experience.
 It is only from experience and the observation of their constant union, that we are able to form this inference; and even after all, the inference is nothing but the effects of custom on the imagination. On the contrary, the transcendental conception of phenomena in space is a critical admonition, that, in general, nothing which is intuited in space is a thing in itself, and that space is not a form which belongs as a property to things; but that objects are quite unknown to us in themselves, and what we call outward objects, are nothing else but mere representations of our sensibility, whose form is space, but whose real correlate, the thing in itself, is not known by means of these representations, nor ever can be, but respecting which, in experience, no inquiry is ever made. This consciousness of my existence in time is, therefore, identical with the consciousness of a relation to something external to me, and it is, therefore, experience, not fiction, sense, not imagination, which inseparably connects the external with my internal sense. 
Besides, common logic presents me with a complete and systematic catalogue of all the simple operations of reason; and it is my task to answer the question how far reason can go, without the material presented and the aid furnished by experience.
 
2. That which coheres with the material conditions of experience (sensation), is real.