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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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By this means all knowledge degenerates into probability; and this probability is greater or less, according to our experience of the veracity or deceitfulness of our understanding, and according to the simplicity or intricacy of the question.

 This twofold manner of cogitating a power residing in a sensuous object does not run counter to any of the conceptions which we ought to form of the world of phenomena or of a possible experience. The conception itself is always produced a priori, together with the synthetical principles or formulas from such conceptions; but the proper employment of them, and their application to objects, can exist nowhere but in experience, the possibility of which, as regards its form, they contain a priorI. That this is also the case with all of the categories and the principles based upon them is evident from the fact that we cannot render intelligible the possibility of an object corresponding to them without having recourse to the conditions of sensibility, consequently, to the form of phenomena, to which, as their only proper objects, their use must therefore be confined, inasmuch as, if this condition is removed, all significance, that is, all relation to an object, disappears, and no example can be found to make it comprehensible what sort of things we ought to think under such conceptions. 
It is universally allowed, that the capacity of the mind is limited, and can never attain a full and adequate conception of infinity: And though it were not allowed, it would be sufficiently evident from the plainest observation and experience.
 I suppose, that afterwards I examine my judgment itself, and observing from experience, that it is sometimes just and sometimes erroneous, I consider it as regulated by contrary principles or causes, of which some lead to truth, and some to error; and in ballancing these contrary causes, I diminish by a new probability the assurance of my first decision. In the one case it is necessary to find other members of the series, in the other it is necessary to inquire for others, inasmuch as experience presents no absolute limitation of the regress. The postulate concerning the cognition of the reality of things requires perception, consequently conscious sensation, not indeed immediately, that is, of the object itself, whose existence is to be cognized, but still that the object have some connection with a real perception, in accordance with the analogies of experience, which exhibit all kinds of real connection in experience. If in considering the nature of relation, and that facility of transition, which is essential to it, we can satisfy ourselves concerning the reality of this phaenomenon, it is well: But I must confess I place my chief confidence in experience to prove so material a principle. For, as the condition of this whole is its part, and the condition of the part a part of the part, and so on, and as in this regress of decomposition an unconditioned indivisible member of the series of conditions is not to be found; there are no reasons or grounds in experience for stopping in the division, but, on the contrary, the more remote members of the division are actually and empirically given prior to this division. Experience soon teaches us this method of correcting our sentiments, or at least, of correcting our language, where the sentiments are more stubborn and inalterable. Guys seem attracted to my D cup breasts.