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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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Our passions are found by experience to have a mutual connexion with and dependence on each other; but on no occasion is it necessary to suppose, that they have existed and operated, when they were not perceived, in order to preserve the same dependence and connexion, of which we have had experience.

 And, as experience is cognition by means of conjoined perceptions, the categories are conditions of the possibility of experience and are therefore valid a priori for all objects of experience. The next question, then, should naturally be, how experience gives rise to such a principle? But as I find it will be more convenient to sink this question in the following, Why we conclude, that such particular causes must necessarily have such particular erects, and why we form an inference from one to another? we shall make that the subject of our future enquiry. But it could never be available for discovering those properties which do not belong to possible experience (such as the quality of simplicity), nor could it make any apodeictic enunciation on the nature of thinking beings; it would therefore not be a rational psychology. The next degree of these qualities is that derived from the relation of cause and effect; and this too is very great, especially when the conjunction is found by experience to be perfectly constant, and when the object, which is present to us, exactly resembles those, of which we have had experience. Now in experience our perceptions come together contingently, so that no character of necessity in their connection appears, or can appear from the perceptions themselves, because apprehension is only a placing together of the manifold of empirical intuition, and no representation of a necessity in the connected existence of the phenomena which apprehension brings together, is to be discovered therein. 
We must, accordingly, always use the greatest caution; we require, before attempting any proof, to consider how it is possible to extend the sphere of cognition by the operations of pure reason, and from what source we are to derive knowledge, which is not obtained from the analysis of conceptions, nor relates, by anticipation, to possible experience.
 We shall therefore follow up the pure conceptions even to their germs and beginnings in the human understanding, in which they lie, until they are developed on occasions presented by experience, and, freed by the same understanding from the empirical conditions attaching to them, are set forth in their unalloyed purity. This consideration warrants us to expect that the form of syllogisms, when applied to synthetical unity of intuitions, following the rule of the categories, will contain the origin of particular a priori conceptions, which we may call pure conceptions of reason or transcendental ideas, and which will determine the use of the understanding in the totality of experience according to principles.