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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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From this principle also there must originate different synthetical propositions, of which the pure understanding is perfectly ignorant, for it has to do only with objects of a possible experience, the cognition and synthesis of which is always conditioned.

 Nay it is not only possible we may have such an experience, but it is certain we have it; since every one may perceive, that the different dispositions of his body change his thoughts and sentiments. I maintain, then, that the possibility of things is not derived from such conceptions per se, but only when considered as formal and objective conditions of an experience in general. They are the conventions of men, which create a new motive, when experience has taught us, that human affairs would be conducted much more for mutual advantage, were there certain symbols or signs instituted, by which we might give each, other security of our conduct in any particular incident, After these signs are instituted, whoever uses them is immediately bound by his interest to execute his engagements, and must never expect to be trusted any more, if he refuse to perform what he promised. And as this interest, which all men have in the upholding of society, and the observation of the rules of justice, is great, so is it palpable and evident, even to the most rude and uncultivated of human race; and it is almost impossible for any one, who has had experience of society, to be mistaken in this particular. There are certainly transcendental synthetical propositions which are framed by means of pure conceptions, and which form the peculiar distinction of philosophy; but these do not relate to any particular thing, but to a thing in general, and enounce the conditions under which the perception of it may become a part of possible experience. If this origin be regarded as the effect of a foreign cause, it is termed creation, which cannot be admitted as an event among phenomena, because the very possibility of it would annihilate the unity of experience. In one word, this transcendental thing is merely the schema of a regulative principle, by means of which Reason, so far as in her lies, extends the dominion of systematic unity over the whole sphere of experience. Reason, therefore, has an immediate relation to the use of the understanding, not indeed in so far as the latter contains the ground of possible experience (for the conception of the absolute totality of conditions is not a conception that can be employed in experience, because no experience is unconditioned), but solely for the purpose of directing it to a certain unity, of which the understanding has no conception, and the aim of which is to collect into an absolute whole all acts of the understanding. That it may possess a secure foundation, it bases its conclusions upon experience, and thus appears to be completely distinct from the ontological argument, which places its confidence entirely in pure a priori conceptions.