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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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We find that reason perpetually comes to a stand, when it attempts to gain a priori the perception even of those laws which the most common experience confirms.

 These 200 Million email addresses are yours to keep, so you can use them over and over.  If, on the other hand, a judgement carries with it strict and absolute universality, that is, admits of no possible exception, it is not derived from experience, but is valid absolutely a priorI. Empirical universality is, therefore, only an arbitrary extension of validity, from that which may be predicated of a proposition valid in most cases, to that which is asserted of a proposition which holds good in all; as, for example, in the affirmation, "All bodies are heavy." When, on the contrary, strict universality characterizes a judgement, it necessarily indicates another peculiar source of knowledge, namely, a faculty of cognition a priorI. Necessity and strict universality, therefore, are infallible tests for distinguishing pure from empirical knowledge, and are inseparably connected with each other. In accompts of any length or importance, Merchants seldom trust to the, infallible certainty of numbers for their security; but by the artificial structure of the accompts, produce a probability beyond what is derived from the skill and experience of the accomptant. Indeed, the logical clearness of this representation of a rule, determining the series of events, is possible only when we have made use thereof in experience. We find from common experience, in our actions as well as reasonings, that a constant perseverance in any course of life produces a strong inclination and tendency to continue for the future; though there are habits of inferior degrees of force, proportioned to the inferior degrees of steadiness and uniformity in our conduct. But our proof shows that external experience is properly immediate,* that only by virtue of it--not, indeed, the consciousness of our own existence, but certainly the determination of our existence in time, that is, internal experience--is possible. Now there are objects which reason thinks, and that necessarily, but which cannot be given in experience, or, at least, cannot be given so as reason thinks them. And this is confirmed by common experience, which informs us, that men are often governed by their duties, and are detered from some actions by the opinion of injustice, and impelled to others by that of obligation. Transcendental freedom is therefore opposed to the natural law of cause and effect, and such a conjunction of successive states in effective causes is destructive of the possibility of unity in experience and for that reason not to be found in experience--is consequently a mere fiction of thought. Finally, therefore, the categories are only capable of empirical use, inasmuch as they serve merely to subject phenomena to the universal rules of synthesis, by means of an a priori necessary unity (on account of the necessary union of all consciousness in one original apperception); and so to render them susceptible of a complete connection in one experience.