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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.

For, when employed by the empiricist, understanding is always upon its proper ground of investigation--the field of possible experience, the laws of which it can explore, and thus extend its cognition securely and with clear intelligence without being stopped by limits in any direction.

If we leave this ground of experience, they become mere fictions of thought, the possibility of which is quite indemonstrable; and they cannot, consequently, be employed as hypotheses in the explanation of real phenomena.

One would appear ridiculous, who would say, that it is only probable the sun will rise to-morrow, or that all men must dye; though it is plain we have no further assurance of these facts, than what experience affords us. But as sensuous intuition is a peculiar subjective condition, which is a priori at the foundation of all perception, and the form of which is primitive, the form must be given per se, and so far from matter (or the things themselves which appear) lying at the foundation of experience (as we must conclude, if we judge by mere conceptions), the very possibility of itself presupposes, on the contrary, a given formal intuition (space and time).
That is, it must determine a priori the consequences which are given in experience and which are supposed to follow from the hypothesis itself.
You'll find addresses for companies that make these diplomas on the Banned CD. Reason, therefore, never applies directly to experience, or to any sensuous object; its object is, on the contrary, the understanding, to the manifold cognition of which it gives a unity a priori by means of conceptions--a unity which may be called rational unity, and which is of a nature very different from that of the unity produced by the understanding. In like manner, where there is one object, which we cannot feel after another without an interval, and the perceiving of that sensation we call motion in our hand or organ of sensation; experience shews us, that it is possible the same object may be felt with the same sensation of motion, along with the interposed impression of solid and tangible objects, attending the sensation. Whenever any other person is under no strong obligations of interest to forbear any pleasure, we judge from experience, that the pleasure will exist, and that he will probably obtain it. But how far the transcendental division of a phenomenon must extend, we cannot know from experience--it is a question which experience cannot answer; it is answered only by the principle of reason which forbids us to consider the empirical regress, in the analysis of extended body, as ever absolutely complete.