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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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As to the independency of our perceptions on ourselves, this can never be an object of the senses; but any opinion we form concerning it, must be derived from experience and observation: And we shall see afterwards, that our conclusions from experience are far from being favourable to the doctrine of the independency of our perceptions.

 If, thirdly, the question is whether we may not cogitate this being, which is distinct from the world, in analogy with the objects of experience? None of them can go beyond experience, or establish any principles which are not founded on that authority. And the truth of this proposition itself rests upon the consideration that such an experience must represent to us phenomena as limited by nothing or the mere void, on which our continued regress by means of perception must abut--which is impossible. 
Hence it follows that the pure category is incompetent to establish a synthetical a priori principle, and that the principles of the pure understanding are only of empirical and never of transcendental use, and that beyond the sphere of possible experience no synthetical a priori principles are possible.
 But with respect to the questions how they make experience possible, and what are the principles of the possibility thereof with which they present us in their application to phenomena, the following section on the transcendental exercise of the faculty of judgement will inform the reader. So strong the prejudice for the distinct continued existence Of the former qualities, that when the contrary opinion is advanced by modern philosophers, people imagine they can almost refute it from their feeling and experience, and that their very senses contradict this philosophy. For speculative cognition cannot find an objective basis any other where than in experience; and, when we overstep its limits our synthesis, which requires ever new cognitions independent of experience, has no substratum of intuition upon which to build. For this very reason, too, the categories of modality are nothing more than explanations of the conceptions of possibility, reality, and necessity, as employed in experience, and at the same time, restrictions of all the categories to empirical use alone, not authorizing the transcendental employment of them. Thirdly, Even our sight informs us not of distance or outness (so to speak) immediately and without a certain reasoning and experience, as is acknowledged by the most rational philosophers.