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For how should the faculty of knowledge be called into activity, if not
by objects which affect our senses, and which either produce
representations by themselves, or rouse the activity of our understanding
to compare, to connect, or to separate them; and thus to convert the raw
material of our sensuous impressions into a knowledge of objects, which we
call experience? In respect of time, therefore, no knowledge within us is
antecedent to experience, but all knowledge begins with it.
- That all our knowledge begins with experience there can be no doubt.
- For how should the faculty of knowledge be called into activity
- if not by objects which affect our senses, and which either
produce representations by themselves, or rouse the activity of
our understanding to compare, to connect, or to separate them;
- and thus to convert the raw material of our sensuous impressions
into a knowledge of objects, which we call experience? In respect
of time, therefore, no knowledge within us is antecedent to
experience, but all knowledge begins with it.
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