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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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For there is nothing more pernicious and more unworthy of a philosopher, than the vulgar appeal to a so-called adverse experience, which indeed would not have existed, if those institutions had been established at the proper time and in accordance with ideas; while, instead of this, conceptions, crude for the very reason that they have been drawn from experience, have marred and frustrated all our better views and intentions.

 Both are transcendental, not merely because they themselves precede a priori all experience, but also because they form the basis for the possibility of other cognition a priorI. But the figurative synthesis, when it has relation only to the originally synthetical unity of apperception, that is to the transcendental unity cogitated in the categories, must, to be distinguished from the purely intellectual conjunction, be entitled the transcendental synthesis of imagination. For all the categories which aid me in forming a conception of an object cannot be employed except in the world of sense, and are without meaning when not applied to objects of actual or possible experience. The minor contains an experience, the major reasons from a general experience to the existence of a necessary being.* Thus this argument really begins at experience, and is not completely a priori, or ontological. The effect is there distinguishable and separable from the cause, and coued not be foreseen without the experience of their constant conjunction. It follows that it is only because we subject the sequence of phenomena, and consequently all change, to the law of causality, that experience itself, that is, empirical cognition of phenomena, becomes possible; and consequently, that phenomena themselves, as objects of experience, are possible only by virtue of this law. We increase your site's exposure and get your domain more traffic!  
Nevertheless, in respect of all phenomena, consequently of all things which come within the sphere of our experience, it is necessarily objective.
 But as we can apply to it none of the conceptions of our understanding, the representation is for us quite void, and is available only for the indication of the limits of our sensuous intuition, thereby leaving at the same time an empty space, which we are competent to fill by the aid neither of possible experience, nor of the pure understanding. 
To cogitate the latter in regard to its internal possibility, that is, to determine the application of the categories to it, no idea is required--no representation which transcends experience.
 [*Footnote; In order to cognize an object, I must be able to prove its possibility, either from its reality as attested by experience, or a priori, by means of reason.