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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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The celebrated Locke, for want of due reflection on these points, and because he met with pure conceptions of the understanding in experience, sought also to deduce them from experience, and yet proceeded so inconsequently as to attempt, with their aid, to arrive it cognitions which lie far beyond the limits of all experience.

 And, as experience is cognition by means of conjoined perceptions, the categories are conditions of the possibility of experience and are therefore valid a priori for all objects of experience. I do not mean by this a criticism of books and systems, but a critical inquiry into the faculty of reason, with reference to the cognitions to which it strives to attain without the aid of experience; in other words, the solution of the question regarding the possibility or impossibility of metaphysics, and the determination of the origin, as well as of the extent and limits of this science. That something happens, then, is a perception which belongs to a possible experience, which becomes real only because I look upon the phenomenon as determined in regard to its place in time, consequently as an object, which can always be found by means of a rule in the connected series of my perceptions. What will suffice to prove this hypothesis to the satisfaction of every fair enquirer, is to shew from daily experience and observation, that the objects, which are variable or interrupted, and yet are supposed to continue the same, are such only as consist of a succession of parts, connected together by resemblance, contiguity, or causation. For if experience did not teach you that it was real, you never could conceive a priori the possibility of this ceaseless sequence of being and non-being. You can get paid for stuffing envelopes from home!  But suppose that this multitude of views or glimpses of an object proceeds not from experience, but from. If, again, I infer from the form of the universe, from the way in which all things are connected and act and react upon each other, the existence of a cause entirely distinct from the universe--this would again be a judgement of purely speculative reason; because the object in this case--the cause--can never be an object of possible experience.