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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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Besides, common logic presents me with a complete and systematic catalogue of all the simple operations of reason; and it is my task to answer the question how far reason can go, without the material presented and the aid furnished by experience.

 And as our intuition is always sensuous, no object ever can be presented to us in experience, which does not come under the conditions of time. In the case of sensuous objects, this is attained by their connection according to empirical laws with some one of my perceptions; but there is no means of cognizing the existence of objects of pure thought, because it must be cognized completely a priorI. But all our knowledge of existence (be it immediately by perception, or by inferences connecting some object with a perception) belongs entirely to the sphere of experience--which is in perfect unity with itself; and although an existence out of this sphere cannot be absolutely declared to be impossible, it is a hypothesis the truth of which we have no means of ascertaining. Whether other perceptions besides those which belong to the total of our possible experience, and consequently whether some other sphere of matter exists, the understanding has no power to decide, its proper occupation being with the synthesis of that which is given. In other words, reason does not assure us of the objective validity of the conception; it merely gives us the idea of something, on which the supreme and necessary unity of all experience is based. Our general knowledge of human nature, our observation of the past history of mankind, our experience of present times; all these causes must induce us to open the door to exceptions, and must make us conclude, that we may resist the more violent effects of supreme power, without any crime or injustice. 

If this origin be regarded as the effect of a foreign cause, it is termed creation, which cannot be admitted as an event among phenomena, because the very possibility of it would annihilate the unity of experience.

 Now let us apply this to experience. The objects of experience then are not things in themselves, but are given only in experience, and have no existence apart from and independently of experience.