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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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But the empirical truth of phenomena in space and time is guaranteed beyond the possibility of doubt, and sufficiently distinguished from the illusion of dreams or fancy--although both have a proper and thorough connection in an experience according to empirical laws.

 Thus I say the conception of a supreme intelligence is a mere idea; that is to say, its objective reality does not consist in the fact that it has an immediate relation to an object (for in this sense we have no means of establishing its objective validity), it is merely a schema constructed according to the necessary conditions of the unity of reason--the schema of a thing in general, which is useful towards the production of the highest degree of systematic unity in the empirical exercise of reason, in which we deduce this or that object of experience from the imaginary object of this idea, as the ground or cause of the said object of experience. But when the transcendental conception of reality, or substance, or power is presented to my mind, I find that it does not relate to or indicate either an empirical or pure intuition, but that it indicates merely the synthesis of empirical intuitions, which cannot of course be given a priorI. The synthesis in such a conception cannot proceed a priori--without the aid of experience--to the intuition which corresponds to the conception; and, for this reason, none of these conceptions can produce a determinative synthetical proposition, they can never present more than a principle of the synthesis* of possible empirical intuitions. Plato employed the expression idea in a way that plainly showed he meant by it something which is never derived from the senses, but which far transcends even the conceptions of the understanding (with which Aristotle occupied himself), inasmuch as in experience nothing perfectly corresponding to them could be found. When the question relates merely to that which is, not to that which ought to be, the conditioned which is presented in experience is always cogitated as contingent. Experience must be superadded in order to know these particular laws; but in regard to experience in general, and everything that can be cognized as an object thereof, these a priori laws are our only rule and guide. This will verify that you have, indeed, requested further information. That is to say, a proof in the sphere of transcendental cognition does not show that the given conception (that of an event, for example) leads directly to another conception (that of a cause)--for this would be a saltus which nothing can justify; but it shows that experience itself, and consequently the object of experience, is impossible without the connection indicated by these conceptions. They are then not merely serviceable towards the completion of the exercise of reason (which remains an idea, never executed, but always to be pursued); they detach themselves completely from experience and construct for themselves objects, the material of which has not been presented by experience, and the objective reality of which is not based upon the completion of the empirical series, but upon pure a priori conceptions.