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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.

But if the rationalist is bold enough to construct, on the mere authority of the faculty of thought--without any intuition, whereby an object is given--a self-subsistent being, merely because the unity of apperception in thought cannot allow him to believe it a composite being, instead of declaring, as he ought to do, that he is unable to explain the possibility of a thinking nature; what ought to hinder the materialist, with as complete an independence of experience, to employ the principle of the rationalist in a directly opposite manner-- still preserving the formal unity required by his opponent?]

the mind never carries its view expressly to consider any past experience: Though in other associations of objects, which are more rare and unusual, it may assist the custom and transition of ideas by this reflection.

When you subscribe within 7 days you will receive the 96 pages absolutely free to keep Our judgments concerning cause and effect are derived from habit and experience; and when we have been accustomed to see one object united to another, our imagination passes from the first to the second, by a natural transition, which precedes reflection, and which cannot be prevented by it. A person, who stops short in his journey upon meeting a river in his way, foresees the consequences of his proceeding forward; and his knowledge of these consequences is conveyed to him by past experience, which informs him of such certain conjunctions of causes and effects. For they would not even be possible a priori, if we could not rely on the assistance of pure intuition (in mathematics), or on that of the conditions of a possible experience. Such a dogmatist promises to extend human knowledge beyond the limits of possible experience; while I humbly confess that this is completely beyond my power. 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 first astonishment, which naturally attends their miraculous relations, spreads itself over the whole soul, and so vivifies and enlivens the idea, that it resembles the inferences we draw from experience.
It is therefore a synthesis of perceptions, a synthesis which is not itself contained in perception, but which contains the synthetical unity of the manifold of perception in a consciousness; and this unity constitutes the essential of our cognition of objects of the senses, that is, of experience (not merely of intuition or sensation). For of the possibility of a cause which changes the condition of things, that is, which determines them to the contrary to a certain given state, the understanding gives us a priori no knowledge; not merely because it has no insight into the possibility of it (for such insight is absent in several a priori cognitions), but because the notion of change concerns only certain determinations of phenomena, which experience alone can acquaint us with, while their cause lies in the unchangeable.