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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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It is manifest that this thought, when applied to an object (myself), can contain nothing but transcendental predicates thereof; because the least empirical predicate would destroy the purity of the science and its independence of all experience.

 Judgements of experience, as such, are always synthetical. For, in the absence of this supposition, it could not expect its ideas to produce certain effects in the world of experience. 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. But as it is frequently found, that one observation is contrary to another, and that causes and effects follow not in the same order, of which we have I had experience, we are obliged to vary our reasoning on, account of this uncertainty, and take into consideration the contrariety of events. Just imagine, a large woman with crazy hair, laughing and dancing naked in her living room with her scale. 
But, as that which constitutes the thing itself--the real in a phenomenon, must be given, and that, in which the real of all phenomena is given, is experience, one, sole, and all-embracing- the material of the possibility of all sensuous objects must be presupposed as given in a whole, and it is upon the limitation of this whole that the possibility of all empirical objects, their distinction from each other and their complete determination, are based.
 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.