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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.

In this view of the case, the whole field of experience, how far soever it may extend, contains nothing that is not subject to the laws of nature.

Whether other perceptions besides those which belong to the total of our possible experience, and consequently whether some other sphere of matter exists, the understanding has no power to decide, its proper occupation being with the synthesis of that which is given. 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 we thought to free ourselves from the labour of these investigations by saying; "Experience is constantly offering us examples of the relation of cause and effect in phenomena, and presents us with abundant opportunity of abstracting the conception of cause, and so at the same time of corroborating the objective validity of this conception"; we should in this case be overlooking the fact, that the conception of cause cannot arise in this way at all; that, on the contrary, it must either have an a priori basis in the, understanding, or be rejected as a mere chimera. Thus the supposition of a Supreme Being or cause is purely relative; it is cogitated only in behalf of the systematic unity of experience; such a being is but a something, of whose existence in itself we have not the least conception. Suppose that each of these objects separately produces a passion; and that these two passions are in themselves contrary: We find from experience, that the want of relation in the objects or ideas hinders the natural contrariety of the passions, and that the break in the transition of the thought removes the affections from each other, and prevents their opposition. We proceed afterwards to hypostatize this idea of the sum-total of all reality, by changing the distributive unity of the empirical exercise of the understanding into the collective unity of an empirical whole--a dialectical illusion, and by cogitating this whole or sum of experience as an individual thing, containing in itself all empirical reality. That is, it is a conception without an object (ens rationis), like noumena, which cannot be considered possible in the sphere of reality, though they must not therefore be held to be impossible--or like certain new fundamental forces in matter, the existence of which is cogitable without contradiction, though, as examples from experience are not forthcoming, they must not be regarded as possible. * Aids in the process of weight loss and long-term weight management.

Now, the facts that space is a formal condition a priori of external experience, that the formative synthesis, by which we construct a triangle in imagination, is the very same as that we employ in the apprehension of a phenomenon for the purpose of making an empirical conception of it, are what alone connect the notion of the possibility of such a thing, with the conception of it.

As to the independency of our perceptions on ourselves, this can never be an object of the senses; but any opinion we form concerning it, must be derived from experience and observation: And we shall see afterwards, that our conclusions from experience are far from being favourable to the doctrine of the independency of our perceptions.