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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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It is quite possible that someone may propose a species of preformation-system of pure reason--a middle way between the two--to wit, that the categories are neither innate and first a priori principles of cognition, nor derived from experience, but are merely subjective aptitudes for thought implanted in us contemporaneously with our existence, which were so ordered and disposed by our Creator, that their exercise perfectly harmonizes with the laws of nature which regulate experience.
 Under this last head I comprehend their situation as well as relations, their external position as well as the independence of their existence and operation. If I take away from an empirical intuition all thought (by means of the categories), there remains no cognition of any object; for by means of mere intuition nothing is cogitated, and, from the existence of such or such an affection of sensibility in me, it does not follow that this affection or representation has any relation to an object without me. It may well be that all finite thinking beings must necessarily in this respect agree with man (though as to this we cannot decide), but sensibility does not on account of this universality cease to be sensibility, for this very reason, that it is a deduced (intuitus derivativus), and not an original (intuitus originarius), consequently not an intellectual intuition, and this intuition, as such, for reasons above mentioned, seems to belong solely to the Supreme Being, but never to a being dependent, quoad its existence, as well as its intuition (which its existence determines and limits relatively to given objects). But it is utterly impossible to go beyond our conception, without the aid of experience--which presents to the mind nothing but phenomena, or to attain by the help of mere conceptions to a conviction of the existence of new kinds of objects or supernatural beings. By nature, in the empirical sense of the word, we understand the totality of phenomena connected, in respect of their existence, according to necessary rules, that is, laws. Now, how it is possible that out of a given state one quite opposite to it in the same thing should follow, reason without an example can not only not conceive, but cannot even make intelligible without intuition; and this intuition is the motion of a point in space; the existence of which in different spaces (as a consequence of opposite determinations) alone makes the intuition of change possible. In an object of the pure understanding, only that is internal which has no relation (as regards its existence) to anything different from itself. For it is evident our pains and pleasures, our passions and affections, which we never suppose to have any existence beyond our perception, operate with greater violence, and are equally involuntary, as the impressions of figure and extension, colour and sound, which we suppose to be permanent beings.