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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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This definition will also be found to be entirely conformable to every one's feeling and experience.

 For this internal perception is nothing more than the mere apperception, "I think," which in fact renders all transcendental conceptions possible, in which we say, "I think substance, cause, etc." For internal experience in general and its possibility, or perception in general, and its relation to other perceptions, unless some particular distinction or determination thereof is empirically given, cannot be regarded as empirical cognition, but as cognition of the empirical, and belongs to the investigation of the possibility of every experience, which is certainly transcendental. The principle of these is; Experience is possible only through the representation of a necessary connection of Perceptions. Space and time themselves, pure as these conceptions are from all that is empirical, and certain as it is that they are represented fully a priori in the mind, would be completely without objective validity, and without sense and significance, if their necessary use in the objects of experience were not shown. And as past experience regulates our judgment concerning the possibility of these effects, so it does that concerning their probability; and that effect, which has been the most common, we always esteem the most likely. 
Although, then, respecting space, or the forms which productive imagination describes therein, we do cognize much a priori in synthetical judgements, and are really in no need of experience for this purpose, such knowledge would nevertheless amount to nothing but a busy trifling with a mere chimera, were not space to be considered as the condition of the phenomena which constitute the material of external experience.
 To what extent a body may be organized, experience alone can inform us; and although, so far as our experience of this or that body has extended, we may not have discovered any inorganic part, such parts must exist in possible experience. This exact conformity of experience to our reasoning is a convincing proof of the solidity of that hypothesis, upon which we reason.