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Click on the phrases to see them in context. The original texts by Immanuel Kant and David Hume are available from the Gutenberg Projet.

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Now, in so far as imagination is spontaneity, I sometimes call it also the productive imagination, and distinguish it from the reproductive, the synthesis of which is subject entirely to empirical laws, those of association, namely, and which, therefore, contributes nothing to the explanation of the possibility of a priori cognition, and for this reason belongs not to transcendental philosophy, but to psychology.

 Understanding cannot originate even the outline of any of these sciences, even when connected with the highest logical use of reason, that is, all cogitable syllogisms- for the purpose of proceeding from one object (phenomenon) to all others, even to the utmost limits of the empirical synthesis. ** A loss of Oxygen  Amongst the effects of this union or association of ideas, there are none more remarkable, than those complex ideas, which are the common subjects of our thoughts and reasoning, and generally arise from some principle of union among our simple ideas. The latter hypothesis has no primary recommendation either to reason or the imagination, but acquires all its influence on the imagination from the former. Whether my reasoning be received or not, the phaenomenon is undisputed, and appears in many instances. In this case it must--pure reason as it is--exhibit an empirical character. The sceptical and dogmatical reasons are of the same kind, though contrary in their operation and tendency; so that where the latter is strong, it has an enemy of equal force in the former to encounter; and as their forces were at first equal, they still continue so, as long as either of them subsists; nor does one of them lose any force in the contest, without taking as much from its antagonist. In a system of pure reason, definitions of them would be with justice demanded of me, but to give them here would only bide from our view the main aim of our investigation, at the same time raising doubts and objections, the consideration of which, without injustice to our main purpose, may be very well postponed till another opportunity. By this expression it appears that the word, imagination, is commonly usd in two different senses; and tho nothing be more contrary to true philosophy, than this inaccuracy, yet in the following reasonings I have often been obligd to fall into it. And, as it is a conception which occupies much of the attention of reason, its loss would be greatly to the detriment of all transcendental philosophy.