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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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In the explanation of given phenomena, no other things and no other grounds of explanation can be employed than those which stand in connection with the given phenomena according to the known laws of experience.

 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. For experience itself is a mode of cognition which requires understanding. It is certain a man of solid sense and long experience ought to have, and usually has, a greater assurance in his opinions, than one that is foolish and ignorant, and that our sentiments have different degrees of authority, even with ourselves, in proportion to the degrees of our reason and experience. The principles of the pure understanding, which we have already propounded, ought to be of empirical and not of transcendental use, that is, they are not applicable to any object beyond the sphere of experience. 

But this rule of the determination of a thing according to succession in time is as follows; "In what precedes may be found the condition, under which an event always (that is, necessarily) follows." From all this it is obvious that the principle of cause and effect is the principle of possible experience, that is, of objective cognition of phenomena, in regard to their relations in the succession of time.

 For example, the proposition, "Every change has a cause," is a proposition a priori, but impure, because change is a conception which can only be derived from experience. 
The latter especially, after having derived all the conceptions and principles of the mind from experience, goes so far, in the employment of these conceptions and principles, as to maintain that we can prove the existence of God and the existence of God and the immortality of them objects lying beyond the soul--both of them of possible experience--with the same force of demonstration as any mathematical proposition.
 For example, imperfect experience may represent the orbits of the planets as circular.