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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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From this principle I have accounted for that species of probability, derived from analogy, where we transfer our experience in past instances to objects which are resembling, but are not exactly the same with those concerning which we have had experience.

 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. For they are mere representations, receiving from perceptions alone significance and relation to a real object, under the condition that this or that perception--indicating an object--is in complete connection with all others in accordance with the rules of the unity of experience. But the connection of real properties in a thing is a synthesis of the possibility of which an a priori judgement cannot be formed, because these realities are not presented to us specifically; and even if this were to happen, a judgement would still be impossible, because the criterion of the possibility of synthetical cognitions must be sought for in the world of experience, to which the object of an idea cannot belong. 
This system, then, seems already sufficiently confirmed by experience; that we have not yet exhausted all our arguments.
 In accordance with this principle, homogeneity is necessarily presupposed in the variety of phenomena (although we are unable to determine a priori the degree of this homogeneity), because without it no empirical conceptions, and consequently no experience, would be possible. Now, no other objects are presented to us besides sensuous objects, and these can be given only in connection with a possible experience; it follows that a thing is not an object to us, unless it presupposes the whole or sum-total of empirical reality as the condition of its possibility. 

If the object is transcendental and therefore itself unknown; if the question, for example, is whether the object--the something, the phenomenon of which (internal--in ourselves) is thought--that is to say, the soul, is in itself a simple being; or whether there is a cause of all things, which is absolutely necessary--in such cases we are seeking for our idea an object, of which we may confess that it is unknown to us, though we must not on that account assert that it is impossible.* The cosmological ideas alone posses the peculiarity that we can presuppose the object of them and the empirical synthesis requisite for the conception of that object to be given; and the question, which arises from these ideas, relates merely to the progress of this synthesis, in so far as it must contain absolute totality--which, however, is not empirical, as it cannot be given in any experience.

 The general conception of a reality cannot be divided a priori, because, without the aid of experience, we cannot know any determinate kinds of reality, standing under the former as the genus.