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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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The simple is never presented in experience; and, if by substance is here meant the permanent object of sensuous intuition, the possibility of a simple phenomenon is perfectly inconceivable.

 
Thus the psychological idea of the ego, when employed as a constitutive principle for the explanation of the phenomena of the soul, and for the extension of our knowledge regarding this subject beyond the limits of experience--even to the condition of the soul after death--is convenient enough for the purposes of pure reason, but detrimental and even ruinous to its interests in the sphere of nature and experience.
 When experience has once given us a competent know. But we are at present engaged in the discussion of things which are not objects of experience; and must, therefore, deduce our knowledge of them from that which is necessary absolutely and in itself, that is, from pure conceptions. 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. 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. Twould be as unnecessary to attempt any description of them, drawn from their nature, origin, causes and objects; and that both because these are the subjects of our present enquiry, and because these passions of themselves are sufficiently known from our common feeling and experience. For to arrive at these, it must make use of principles which, in fact, extend only to the objects of possible experience, and which cannot be applied to objects beyond this sphere without converting them into phenomena, and thus rendering the practical extension of pure reason impossible. If in considering the nature of relation, and that facility of transition, which is essential to it, we can satisfy ourselves concerning the reality of this phaenomenon, it is well: But I must confess I place my chief confidence in experience to prove so material a principle. Experience teaches us what is, but it cannot convince us that it might not have been otherwise.