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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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Secondly, There is a false sensation or experience even of the liberty of indifference; which is regarded as an argument for its real existence. But the same is the case with this law as with other pure a priori representations (e.g., space and time), which we can draw in perfect clearness and completeness from experience, only because we had already placed them therein, and by that means, and by that alone, had rendered experience possible. I should not hesitate to stake my all on the truth of the proposition- if there were any possibility of bringing it to the test of experience--that, at least, some one of the planets, which we see, is inhabited. I shall, therefore, restrict myself to the simple and equitable demand that such reasoners will demonstrate, from the nature of the human mind as well as from that of the other sources of knowledge, how we are to proceed to extend our cognition completely a priori, and to carry it to that point where experience abandons us, and no means exist of guaranteeing the objective reality of our conceptions. But as a triangle is only the form of an object, it must remain a mere product of the imagination, and the possibility of the existence of an object corresponding to it must remain doubtful, unless we can discover some other ground, unless we know that the figure can be cogitated under the conditions upon which all objects of experience rest. I should be justified, however, in applying these conceptions, in regard to their practical use, which is always directed to objects of experience--in conformity with their analogical significance when employed theoretically--to freedom and its subject.
There are certainly transcendental synthetical propositions which are framed by means of pure conceptions, and which form the peculiar distinction of philosophy; but these do not relate to any particular thing, but to a thing in general, and enounce the conditions under which the perception of it may become a part of possible experience. For we here find, that the understanding or imagination can draw inferences from past experience, without reflecting on it; much more without forming any principle concerning it, or reasoning upon that principle.