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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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Thus, and thus only, can the principle of final unity aid in the extension of the employment of reason in the sphere of experience, without being in any case detrimental to its interests.

 As every new instance is a new argument, and as the instances are here without number, I may venture to affirm, that scarce any system was ever so fully proved by experience, as that which I have here advanced. 

For it would be absurd to think of grounding an analytical judgement on experience, because in forming such a judgement I need not go out of the sphere of my conceptions, and therefore recourse to the testimony of experience is quite unnecessary.

 

Since therefore we ascribe a power of performing an action to every one, who has no very powerful motive to forbear it, and refuse it to such as have; it may justly be concluded, that power has always a reference to its exercise, either actual or probable, and that we consider a person as endowed with any ability when we find from past experience, that it is probable, or at least possible he may exert it.

 [*Footnote; Motion of an object in space does not belong to a pure science, consequently not to geometry; because, that a thing is movable cannot be known a priori, but only from experience. It is manifest that this thought, when applied to an object (myself), can contain nothing but transcendental predicates thereof; because the least empirical predicate would destroy the purity of the science and its independence of all experience. Nay it is not only possible we may have such an experience, but it is certain we have it; since every one may perceive, that the different dispositions of his body change his thoughts and sentiments. For the object is in our own mind and cannot be discovered in experience; and we have only to take care that our thoughts are consistent with each other, and to avoid falling into the amphiboly of regarding our idea as a representation of an object empirically given, and therefore to be cognized according to the laws of experience. But when we set the unconditioned- which is the aim of all our inquiries--in a sphere which lies out of the world of sense and possible experience, our ideas become transcendent. To this transcendental object we may attribute the whole connection and extent of our possible perceptions, and say that it is given and exists in itself prior to all experience.