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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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But this is what we call experience.

 
Nevertheless, the recognition of this rule, as a condition of the synthetical unity of phenomena in time, was the ground of experience itself and consequently preceded it a priorI. It is now our duty to show by an example that we never, even in experience, attribute to an object the notion of succession or effect (of an event--that is, the happening of something that did not exist before), and distinguish it from the subjective succession of apprehension, unless when a rule lies at the foundation, which compels us to observe this order of perception in preference to any other, and that, indeed, it is this necessity which first renders possible the representation of a succession in the object.
 After men have found by experience, that their selfishness and confined generosity, acting at their liberty, totally incapacitate them for society; and at the same time have observed, that society is necessary to the satisfaction of those very passions, they are naturally induced to lay themselves under the restraint of such rules, as may render their commerce more safe and commodious. Reason conducted us, in its speculative use, through the field of experience and, as it can never find complete satisfaction in that sphere, from thence to speculative ideas--which, however, in the end brought us back again to experience, and thus fulfilled the purpose of reason, in a manner which, though useful, was not at all in accordance with our expectations. Moreover, the criterion of necessity in existence possesses no application beyond the field of possible experience, and even in this it is not valid of the existence of things as substances, because these can never be considered as empirical effects, or as something that happens and has a beginning. But when we compare experiments, and reason a little upon them, we quickly perceive, that the doctrine of the independent existence of our sensible perceptions is contrary to the plainest experience. For the proposition; "Every thinking being, as such, is simple substance," is an a priori synthetical proposition; because in the first place it goes beyond the conception which is the subject of it, and adds to the mere notion of a thinking being the mode of its existence, and in the second place annexes a predicate (that of simplicity) to the latter conception--a predicate which it could not have discovered in the sphere of experience. Transcendental freedom is therefore opposed to the natural law of cause and effect, and such a conjunction of successive states in effective causes is destructive of the possibility of unity in experience and for that reason not to be found in experience--is consequently a mere fiction of thought. Unluckily all these positive assertions are contrary to that very experience, which is pleaded for them, nor have we any idea of self, after the manner it is here explained.