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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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Although, therefore, the solution of these problems is unattainable through experience, we must not permit ourselves to say that it is uncertain how the object of our inquiries is constituted.

 In the same manner, the possibility of continuous quantities, indeed of quantities in general, for the conceptions of them are without exception synthetical, is never evident from the conceptions in themselves, but only when they are considered as the formal conditions of the determination of objects in experience. But reason cannot cogitate this systematic unity, without at the same time cogitating an object of the idea--an object that cannot be presented in any experience, which contains no concrete example of a complete systematic unity. Sorry, we do not accept discover. 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. And should it be said, that this depends on the union of soul and body; I would answer, that we must separate the question concerning the substance of the mind from that concerning the cause of its thought; and that confining ourselves to the latter question we find by the comparing their ideas, that thought and motion are different from each other, and by experience, that they are constantly united; which being all the circumstances, that enter into the idea of cause and effect, when applied to the operations of matter, we may certainly conclude, that motion may be, and actually is, the cause of thought and perception. 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. This consideration warrants us to expect that the form of syllogisms, when applied to synthetical unity of intuitions, following the rule of the categories, will contain the origin of particular a priori conceptions, which we may call pure conceptions of reason or transcendental ideas, and which will determine the use of the understanding in the totality of experience according to principles. When men have found by experience, that it is impossible to subsist without society, and that it is impossible to maintain society, while they give free course to their appetites; so urgent an interest quickly restrains their actions, and imposes an obligation to observe those rules, which we call the laws of justice. The sole aim of our remarks has, however, been to prove that internal experience in general is possible only through external experience in general. 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.