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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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Reason can never shew us the connexion of one object with another, though aided by experience, and the observation of their constant conjunction in all past instances.

 2. In relation to the origin of the pure cognitions of reason, we find one school maintaining that they are derived entirely from experience, and another that they have their origin in reason alone. 3 weeks later the money started to come in. But reason cannot cogitate this systematic unity, without at the same time cogitating an object of the idea--an object that cannot be presented in any experience, which contains no concrete example of a complete systematic unity. It is therefore by experience they infer one from another. Of far more importance than all that has been above said, is the consideration that certain of our cognitions rise completely above the sphere of all possible experience, and by means of conceptions, to which there exists in the whole extent of experience no corresponding object, seem to extend the range of our judgements beyond its bounds. Both laws subject the play of change to "a nature of things (as phenomena)," or, which is the same thing, to the unity of the understanding, and through the understanding alone can changes belong to an experience, as the synthetical unity of phenomena. Now, no other objects are presented to us besides sensuous objects, and these can be given only in connection with a possible experience; it follows that a thing is not an object to us, unless it presupposes the whole or sum-total of empirical reality as the condition of its possibility. 

Resemblance, then, has the same or a parallel influence with experience; and as the only immediate effect of experience is to associate our ideas together, it follows, that all belief arises from the association of ideas, according to my hypothesis.

 The latter especially, after having derived all the conceptions and principles of the mind from experience, goes so far, in the employment of these conceptions and principles, as to maintain that we can prove the existence of God and the existence of God and the immortality of them objects lying beyond the soul--both of them of possible experience--with the same force of demonstration as any mathematical proposition. For such an object can never be presented to us, because it cannot be given by any possible experience.