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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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If they adopt the second view of inherence, which is preferred by some metaphysical natural philosophers, and regard space and time as relations (contiguity in space or succession in time), abstracted from experience, though represented confusedly in this state of separation, they find themselves in that case necessitated to deny the validity of mathematical doctrines a priori in reference to real things (for example, in space)--at all events their apodeictic certainty.

 If, then, we are to possess a theoretical cognition of the absolute necessity of a thing, we cannot attain to this cognition otherwise than a priori by means of conceptions; while it is impossible in this way to cognize the existence of a cause which bears any relation to an existence given in experience. The absolute whole of quantity (the universe), of division, of derivation, of the condition of existence, with the question--whether it is to be produced by finite or infinite synthesis, no possible experience can instruct us concerning. Shrinks nasal and respiratory membranes, thereby opening air passages to eliminate snoring. 
  • Still less is it a constitutive principle of reason authorizing us to extend our conception of the sensuous world beyond all possible experience.
 Gaining, as they think, a firm footing after this immense leap, they extend their determinate conception--into the possession of which they have come, they know not how--over the whole sphere of creation, and explain their ideal, which is entirely a product of pure reason, by illustrations drawn from experience--though in a degree miserably unworthy of the grandeur of the object, while they refuse to acknowledge that they have arrived at this cognition or hypothesis by a very different road from that of experience. Possible experience can alone give reality to our conceptions; without it a conception is merely an idea, without truth or relation to an object. But, in this interest of thought, the severity of criticism has rendered to reason a not unimportant service, by the demonstration of the impossibility of making any dogmatical affirmation concerning an object of experience beyond the boundaries of experience.