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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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The understanding exerts itself after two different ways, as it judges from demonstration or probability; as it regards the abstract relations of our ideas, or those relations of objects, of which experience only gives us information. 2. In relation to the origin of the pure cognitions of reason, we find one school maintaining that they are derived entirely from experience, and another that they have their origin in reason alone. To give an object, if this expression be understood in the sense of "to present" the object, not mediately but immediately in intuition, means nothing else than to apply the representation of it to experience, be that experience real or only possible. But with respect to the questions how they make experience possible, and what are the principles of the possibility thereof with which they present us in their application to phenomena, the following section on the transcendental exercise of the faculty of judgement will inform the reader. To which we may add, what experience shews us, that the object was susceptible of such a number of changes betwixt these appearances; as also that the unchangeable or rather fictitious duration has the same effect upon every quality, by encreasing or diminishing it, as that succession, which is obvious to the senses. This existence is purely ideal, and not objective; it is the mere expression of the systematic unity which is to be the guide of reason in the field of 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. The minor contains an experience, the major reasons from a general experience to the existence of a necessary being.* Thus this argument really begins at experience, and is not completely a priori, or ontological. That all our knowledge begins with experience there can be no doubt.