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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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The general conception of a reality cannot be divided a priori, because, without the aid of experience, we cannot know any determinate kinds of reality, standing under the former as the genus.

 Thus we may establish it as a certain maxim, that we can never, by any principle, but by an irregular kind [Such as that of SECT. 2, form the coherence of our perceptions.] of reasoning from experience, discover a connexion or repugnance betwixt objects, which extends not to impressions; though the inverse proposition may not be equally true, that all the discoverable relations of impressions are common to objects. Parents are searching frantically but having no luck.  Even the laws of nature, if they are contemplated as principles of the empirical use of the understanding, possess also a characteristic of necessity, and we may therefore at least expect them to be determined upon grounds which are valid a priori and antecedent to all experience. We have, on the contrary, merely employed the three categories of quantity, setting aside their application to objects of experience, as general logical laws of the consistency of cognition with itself. 

On the other hand, we might very well term the pure determinations in space and time, as well in regard to figure as to quantity, anticipations of phenomena, because they represent a priori that which may always be given a posteriori in experience.

 On the other hand, we have seen in our discussion of transcendental logic, that, although we can never proceed immediately beyond the content of the conception which is given us, we can always cognize completely a priori--in relation, however, to a third term, namely, possible experience--the law of its connection with other things. 
Since it is not from knowledge or any scientific reasoning, that we derive the opinion of the necessity of a cause to every new production, that opinion must necessarily arise from observation and experience.
 

Now, no other objects are presented to us besides sensuous objects, and these can be given only in connection with a possible experience; it follows that a thing is not an object to us, unless it presupposes the whole or sum-total of empirical reality as the condition of its possibility.

 For such certainty cannot be found in an a posteriori proposition; and the conceptions a priori of space and time are, according to this opinion, mere creations of the imagination, having their source really in experience, inasmuch as, out of relations abstracted from experience, imagination has made up something which contains, indeed, general statements of these relations, yet of which no application can be made without the restrictions attached thereto by nature. Either we have no idea of necessity, or necessity is nothing but that determination of the thought to pass from causes to effects, and from effects to causes, according to their experienced union.