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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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Thirdly, Even our sight informs us not of distance or outness (so to speak) immediately and without a certain reasoning and experience, as is acknowledged by the most rational philosophers.

 So that if the conception merely agree with the formal conditions of experience, its object is called possible; if it is in connection with perception, and determined thereby, the object is real; if it is determined according to conceptions by means of the connection of perceptions, the object is called necessary. I will be with you before the remmittance is made into your provided account to avoid future occurrence and allow trust to play a very minimal role until performance is seen. For such an object can never be presented to us, because it cannot be given by any possible experience. In the transcendental aesthetic we proved that everything intuited in space and time, all objects of a possible experience, are nothing but phenomena, that is, mere representations; and that these, as presented to us--as extended bodies, or as series of changes--have no self-subsistent existence apart from human thought. Now as these conceptions always possess the character of necessity, experience is possible only by means of a representation of the necessary connection of perception. It is merely a principle for the enlargement and extension of experience as far as is possible for human faculties. According to this account of things, which is, I think, in every point unquestionable, probability is founded on the presumption of a resemblance betwixt those objects, of which we have had experience, and those, of which we have had none; and therefore it is impossible this presumption can arise from probability. 
When therefore men have had experience enough to observe, that whatever may be the consequence of any single act of justice, performed by a single person, yet the whole system of actions, concurred in by the whole society, is infinitely advantageous to the whole, and to every part; it is not long before justice and property take place.
 

Thirdly, experience sufficiently proves, that men, in the ordinary conduct of life, look not so far as the public interest, when they pay their creditors, perform their promises, and abstain from theft, and robbery, and injustice of every kind.

 Besides, when we get beyond the bounds of experience, we are of course safe from opposition in that quarter; and the charm of widening the range of our knowledge is so great that, unless we are brought to a standstill by some evident contradiction, we hurry on undoubtingly in our course.