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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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After what has been proved in our deduction of the categories, no one, it is to be hoped, can hesitate as to the proper decision of the question, whether the employment of these pure conceptions of the understanding ought to be merely empirical or also transcendental; in other words, whether the categories, as conditions of a possible experience, relate a priori solely to phenomena, or whether, as conditions of the possibility of things in general, their application can be extended to objects as things in themselves.

 For a question regarding the constitution of a something which cannot be cogitated by any determined predicate, being completely beyond the sphere of objects and experience, is perfectly null and void.] 
  • 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.
 And this forms the transcendental deduction of all speculative ideas, not as constitutive principles of the extension of our cognition beyond the limits of our experience, but as regulative principles of the systematic unity of empirical cognition, which is by the aid of these ideas arranged and emended within its own proper limits, to an extent unattainable by the operation of the principles of the understanding alone. Now it has been abundantly proved that all a priori synthetical cognition is possible only as the expression of the formal conditions of a possible experience; and that the validity of all principles depends upon their immanence in the field of experience, that is, their relation to objects of empirical cognition or phenomena. For it has then left the ground of experience, in which alone are to be found the criteria of truth, and has ventured into the region of the incomprehensible and unsearchable, on the heights of which it loses its power and collectedness, because it has completely severed its connection with experience. If the object is transcendental and therefore itself unknown; if the question, for example, is whether the object--the something, the phenomenon of which (internal--in ourselves) is thought--that is to say, the soul, is in itself a simple being; or whether there is a cause of all things, which is absolutely necessary--in such cases we are seeking for our idea an object, of which we may confess that it is unknown to us, though we must not on that account assert that it is impossible.* The cosmological ideas alone posses the peculiarity that we can presuppose the object of them and the empirical synthesis requisite for the conception of that object to be given; and the question, which arises from these ideas, relates merely to the progress of this synthesis, in so far as it must contain absolute totality--which, however, is not empirical, as it cannot be given in any experience. For if the objects to which those principles must be applied were things in themselves, it would be quite impossible to cognize aught concerning them synthetically a priorI. But they are nothing but phenomena; a complete knowledge of which--a knowledge to which all principles a priori must at last relate--is the only possible experience. The question in relation to a possible experience is not, "What can be given in an experience in concreto" but "what is contained in the idea, to which the empirical synthesis must approximate." The question must therefore be capable of solution from the idea alone. Through out the Holidays and especially the last year, every thing that we have seen on Television and heard on the Radio has either started or ended with www. The second proposition of the antithesis--that there exists in the world nothing that is simple--is here equivalent to the following; The existence of the absolutely simple cannot be demonstrated from any experience or perception either external or internal; and the absolutely simple is a mere idea, the objective reality of which cannot be demonstrated in any possible experience; it is consequently, in the exposition of phenomena, without application and object.