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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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Both are transcendental, not merely because they themselves precede a priori all experience, but also because they form the basis for the possibility of other cognition a priorI. But the figurative synthesis, when it has relation only to the originally synthetical unity of apperception, that is to the transcendental unity cogitated in the categories, must, to be distinguished from the purely intellectual conjunction, be entitled the transcendental synthesis of imagination.

 So that if the conception merely agree with the formal conditions of experience, its object is called possible; if it is in connection with perception, and determined thereby, the object is real; if it is determined according to conceptions by means of the connection of perceptions, the object is called necessary. For that is plainly of itself some degree of probability; though uncertain and variable, according to the degrees of his experience and length of the accompt. When we see, that we have arrived at the utmost extent of human reason, we sit down contented, though we be perfectly satisfied in the main of our ignorance, and perceive that we can give no reason for our most general and most refined principles, beside our experience of their reality; which is the reason of the mere vulgar, and what it required no study at first to have discovered for the most particular and most extraordinary phaenomenon. Hence the objective employment of the pure conceptions of reason is always transcendent, while that of the pure conceptions of the understanding must, according to their nature, be always immanent, inasmuch as they are limited to possible experience. In both these cases the principle of causality, which is valid only in the field of experience--useless and even meaningless beyond this region, would be diverted from its proper destination. Problematical idealism, which makes no such assertion, but only alleges our incapacity to prove the existence of anything besides ourselves by means of immediate experience, is a theory rational and evidencing a thorough and philosophical mode of thinking, for it observes the rule not to form a decisive judgement before sufficient proof be shown. As, therefore, an absolutely simple object cannot be given in any experience, and the world of sense must be considered as the sum total of all possible experiences; nothing simple exists in the world. For a question regarding the constitution of a something which cannot be cogitated by any determined predicate, being completely beyond the sphere of objects and experience, is perfectly null and void.] Now we make use of a great number of empirical conceptions, without opposition from any one; and consider ourselves, even without any attempt at deduction, justified in attaching to them a sense, and a supposititious signification, because we have always experience at hand to demonstrate their objective reality.