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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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A conception which contains a synthesis must be regarded as empty and, without reference to an object, if its synthesis does not belong to experience--either as borrowed from it, and in this case it is called an empirical conception, or such as is the ground and a priori condition of experience (its form), and in this case it is a pure conception, a conception which nevertheless belongs to experience, inasmuch as its object can be found in this alone.

 That is, it is a conception without an object (ens rationis), like noumena, which cannot be considered possible in the sphere of reality, though they must not therefore be held to be impossible--or like certain new fundamental forces in matter, the existence of which is cogitable without contradiction, though, as examples from experience are not forthcoming, they must not be regarded as possible. Locke, chapter of power.], that finding from experience, that there are several new productions in matter, such as the motions and variations of body, and concluding that there must somewhere be a power capable of producing them, we arrive at last by this reasoning at the idea of power and efficacy. When experience is presupposed, these principles are apodeictically certain, but in themselves, and directly, they cannot even be cognized a priorI. Thus the given conceptions of cause and event will not be sufficient for the demonstration of the proposition; Every event has a cause. Then look below:  2. "From the impossibility of an infinite ascending series of causes in the world of sense a first cause is inferred"; a conclusion which the principles of the employment of reason do not justify even in the sphere of experience, and still less when an attempt is made to pass the limits of this sphere. 

It would follow that a priori synthetical propositions are possible and legitimate, not only, as we have maintained, in relation to objects of possible experience, and as principles of the possibility of this experience itself, but are applicable to things in themselves--an inference which makes an end of the whole of this Critique, and obliges us to fall back on the old mode of metaphysical procedure.

 In this view of the case, the whole field of experience, how far soever it may extend, contains nothing that is not subject to the laws of nature. When therefore we say, the senses represent objects as they appear, the understanding as they are, the latter statement must not be understood in a transcendental, but only in an empirical signification, that is, as they must be represented in the complete connection of phenomena, and not according to what they may be, apart from their relation to possible experience, consequently not as objects of the pure understanding.