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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 question in the present case is evidently synthetical--it aims at the extension of our cognition beyond the bounds of experience--it requires an assurance respecting the existence of a being corresponding with the idea in our minds, to which no experience can ever be adequate.

 It is therefore by means of custom alone, that experience operates upon them. On the contrary, the transcendental conception of phenomena in space is a critical admonition, that, in general, nothing which is intuited in space is a thing in itself, and that space is not a form which belongs as a property to things; but that objects are quite unknown to us in themselves, and what we call outward objects, are nothing else but mere representations of our sensibility, whose form is space, but whose real correlate, the thing in itself, is not known by means of these representations, nor ever can be, but respecting which, in experience, no inquiry is ever made. Experience demonstrates to us the existence of practical freedom as one of the causes which exist in nature, that is, it shows the causal power of reason in the determination of the will. You can work at home and use the Internet to run your business. In accompts of any length or importance, Merchants seldom trust to the, infallible certainty of numbers for their security; but by the artificial structure of the accompts, produce a probability beyond what is derived from the skill and experience of the accomptant. 
But reason cannot cogitate this systematic unity, without at the same time cogitating an object of the idea--an object that cannot be presented in any experience, which contains no concrete example of a complete systematic unity.
 

It is difficult for us to withhold our assent from what is painted out to us in all the colours of eloquence; and the vivacity produced by the fancy is in many cases greater than that which arises from custom and experience.

 As we have taken upon us the task of determining, clearly and certainly, the limits of pure reason in the sphere of transcendentalism, and as the efforts of reason in this direction are persisted in, even after the plainest and most expressive warnings, hope still beckoning us past the limits of experience into the splendours of the intellectual world--it becomes necessary to cut away the last anchor of this fallacious and fantastic hope. By it alone we could, therefore, never determine whether this manifold, as an object of experience, is coexistent or successive, unless it had for a foundation something fixed and permanent, of the existence of which all succession and coexistence are nothing but so many modes (modi of time).