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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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Though there be nothing visible or tangible interposed betwixt two bodies, yet we find BY EXPERIENCE, that the bodies may be placed in the same manner, with regard to the eye, and require the same motion of the hand in passing from one to the other, as if divided by something visible and tangible.

 Such principles mathematical science possesses, but their application to experience, consequently their objective validity, nay the possibility of such a priori synthetical cognitions (the deduction thereof) rests entirely upon the pure understanding. This step is only for individuals who have the desire to control their own future and who want to work from their homes and earn the kind of income that will give you the life you deserve. Our past experience presents no determinate object; and as our belief, however faint, fixes itself on a determinate object, it is evident that the belief arises not merely from the transference of past to future, but from some operation of the fancy conjoined with it. But do we thus extend the limits of our knowledge beyond the field of possible experience? This law of specification cannot be deduced from experience; it can never present us with a principle of so universal an application. 

When I received the relations of resemblance, contiguity and causation, as principles of union among ideas, without examining into their causes, it was more in prosecution of my first maxim, that we must in the end rest contented with experience, than for want of something specious and plausible, which I might have displayed on that subject.

 This principle of reason is hence valid only as a rule for the extension of a possible experience--its invalidity as a principle constitutive of phenomena in themselves having been sufficiently demonstrated. Reason, therefore, never applies directly to experience, or to any sensuous object; its object is, on the contrary, the understanding, to the manifold cognition of which it gives a unity a priori by means of conceptions--a unity which may be called rational unity, and which is of a nature very different from that of the unity produced by the understanding. and, although they do not transcend phenomena as regards their mode, but are concerned solely with the world of sense (and not with noumena), nevertheless carry their synthesis to a degree far above all possible experience--it still seems to me that we can, with perfect propriety, designate them cosmical conceptions.