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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, when employed by the empiricist, understanding is always upon its proper ground of investigation--the field of possible experience, the laws of which it can explore, and thus extend its cognition securely and with clear intelligence without being stopped by limits in any direction.

 No wonder, therefore, we are so rash in drawing our inferences from it, and are less guided by experience in our judgments concerning it, than in those upon any other subject. They contain a certain perfection, attainable by no possible empirical cognition; and they give to reason a systematic unity, to which the unity of experience attempts to approximate, but can never completely attain. Only, therefore, in reference to a rule, according to which phenomena are determined in their sequence, that is, as they happen, by the preceding state, can I make my subjective synthesis (of apprehension) objective, and it is only under this presupposition that even the experience of an event is possible. Either, first, I may assume that the conceptions, by which I effect this determination, conform to the object--and in this case I am reduced to the same perplexity as before; or secondly, I may assume that the objects, or, which is the same thing, that experience, in which alone as given objects they are cognized, conform to my conceptions--and then I am at no loss how to proceed. To Your Door In experimental philosophy, doubt and delay may be very useful; but no misunderstanding is possible, which cannot be easily removed; and in experience means of solving the difficulty and putting an end to the dissension must at last be found, whether sooner or later. But when we compare experiments, and reason a little upon them, we quickly perceive, that the doctrine of the independent existence of our sensible perceptions is contrary to the plainest experience. Now the safe ground of experience being thus abandoned, it seems nevertheless natural that we should hesitate to erect a building with the cognitions we possess, without knowing whence they come, and on the strength of principles, the origin of which is undiscovered. We come now to metaphysics, a purely speculative science, which occupies a completely isolated position and is entirely independent of the teachings of experience. But it having been already proved, that the power lies not in the sensible qualities of the cause; and there being nothing but the sensible qualities present to us; I ask, why in other instances you presume that the same power still exists, merely upon the appearance of these qualities? Your appeal to past experience decides nothing in the present case; and at the utmost can only prove, that that very object, which produced any other, was at that very instant endowed with such a power; but can never prove, that the same power must continue in the same object or collection of sensible qualities; much less, that a like power is always conjoined with like sensible qualities.