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Cliquer sur les phrases pour les voir dans leur contexte. Les textes de Immanuel Kant et David Hume sont disponibles auprès du Projet Gutenberg.

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Thus also, the criterion or test of an hypothesis is the intelligibility of the received principle of explanation, or its unity (without help from any subsidiary hypothesis)--the truth of our deductions from it (consistency with each other and with experience)--and lastly, the completeness of the principle of the explanation of these deductions, which refer to neither more nor less than what was admitted in the hypothesis, restoring analytically and a posteriori, what was cogitated synthetically and a priorI. By the conceptions, therefore, of unity, truth, and perfection, we have made no addition to the transcendental table of the categories, which is complete without them.

 After men have found by experience, that their selfishness and confined generosity, acting at their liberty, totally incapacitate them for society; and at the same time have observed, that society is necessary to the satisfaction of those very passions, they are naturally induced to lay themselves under the restraint of such rules, as may render their commerce more safe and commodious. Such a dogmatist promises to extend human knowledge beyond the limits of possible experience; while I humbly confess that this is completely beyond my power. But the connection of real properties in a thing is a synthesis of the possibility of which an a priori judgement cannot be formed, because these realities are not presented to us specifically; and even if this were to happen, a judgement would still be impossible, because the criterion of the possibility of synthetical cognitions must be sought for in the world of experience, to which the object of an idea cannot belong. They are purely problematical in their nature and, as aids to the heuristic exercise of the faculties, form the basis of the regulative principles for the systematic employment of the understanding in the field of experience. For in that case they apply necessarily and a priori to objects of experience, because only through them can an object of experience be thought. If, thirdly, the question is whether we may not cogitate this being, which is distinct from the world, in analogy with the objects of experience? But when we have not observed a sufficient number of instances, to produce a strong habit; or when these instances are contrary to each other; or when the resemblance is not exact; or the present impression is faint and obscure; or the experience in some measure obliterated from the memory; or the connexion dependent on a long chain of objects; or the inference derived from general rules, and yet not conformable to them: In all these cases the evidence diminishes by the diminution of the force and intenseness of the idea. In one word, the conditions of possible experience are for reason the only conditions of the possibility of things; reason cannot venture to form, independently of these conditions, any conceptions of things, because such conceptions, although not self-contradictory, are without object and without application. Now, time in itself is not an object of perception; consequently the permanent in phenomena must be regarded as the substratum of all determination of time, and consequently also as the condition of the possibility of all synthetical unity of perceptions, that is, of experience; and all existence and all change in time can only be regarded as a mode in the existence of that which abides unchangeably.