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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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A conception which contains a synthesis must be regarded as empty and, without reference to an object, if its synthesis does not belong to experience--either as borrowed from it, and in this case it is called an empirical conception, or such as is the ground and a priori condition of experience (its form), and in this case it is a pure conception, a conception which nevertheless belongs to experience, inasmuch as its object can be found in this alone.

 In truth, if the empirical philosopher had no other purpose in the establishment of his antithesis than to check the presumption of a reason which mistakes its true destination, which boasts of its insight and its knowledge, just where all insight and knowledge cease to exist, and regards that which is valid only in relation to a practical interest, as an advancement of the speculative interests of the mind (in order, when it is convenient for itself, to break the thread of our physical investigations, and, under pretence of extending our cognition, connect them with transcendental ideas, by means of which we really know only that we know nothing)--if, I say, the empiricist rested satisfied with this benefit, the principle advanced by him would be a maxim recommending moderation in the pretensions of reason and modesty in its affirmations, and at the same time would direct us to the right mode of extending the province of the understanding, by the help of the only true teacher, experience. The same is the case with the internal intuition, not only because, in the internal intuition, the representation of the external senses constitutes the material with which the mind is occupied; but because time, in which we place, and which itself antecedes the consciousness of, these representations in experience, and which, as the formal condition of the mode according to which objects are placed in the mind, lies at the foundation of them, contains relations of the successive, the coexistent, and of that which always must be coexistent with succession, the permanent. 

Now I cannot obtain the least representation of a thinking being by means of external experience, but solely through self-consciousness.

 But that I may bestow a greater force on my reasoning, I shall examine these particulars apart, and shall first prove from experience that our actions have a constant union with our motives, tempers, and circumstances, before I consider the inferences we draw from it. It is a matter of indifference, whether I say, "I may in the progress of experience discover stars, at a hundred times greater distance than the most distant of those now visible," or, "Stars at this distance may be met in space, although no one has, or ever will discover them." For, if they are given as things in themselves, without any relation to possible experience, they are for me non-existent, consequently, are not objects, for they are not contained in the regressive series of experience. For on what ground can reason base such synthetical propositions, which do not relate to the objects of experience and their internal possibility?