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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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In transcendental cognition, so long as we are dealing only with conceptions of the understanding, we are guided by possible experience. Upon such a basis, it is clear that this conception must be merely empirical, and the rule which it furnishes us with--"Everything that happens must have a cause"--would be just as contingent as experience itself. It is certain a man of solid sense and long experience ought to have, and usually has, a greater assurance in his opinions, than one that is foolish and ignorant, and that our sentiments have different degrees of authority, even with ourselves, in proportion to the degrees of our reason and experience. 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. Out of this sphere, they are not properly conceptions, but the mere marks or indices of conceptions, which we may admit, although they cannot, without the help of experience, help us to understand any subject or thing. The proposition, "I think," expresses an undetermined empirical intuition, that perception (proving consequently that sensation, which must belong to sensibility, lies at the foundation of this proposition); but it precedes experience, whose province it is to determine an object of perception by means of the categories in relation to time; and existence in this proposition is not a category, as it does not apply to an undetermined given object, but only to one of which we have a conception, and about which we wish to know whether it does or does not exist, out of, and apart from this conception. There are certainly transcendental synthetical propositions which are framed by means of pure conceptions, and which form the peculiar distinction of philosophy; but these do not relate to any particular thing, but to a thing in general, and enounce the conditions under which the perception of it may become a part of possible experience.