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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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For, in this case, the existence of the supposed thing is connected with our perception in a possible experience, and we are able, with the guidance of these analogies, to reason in the series of possible perceptions from a thing which we do really perceive to the thing we do not perceive.

 But it was found that--although it was affirmed that this so-called queen could not refer her descent to any higher source than that of common experience, a circumstance which necessarily brought suspicion on her claims--as this genealogy was incorrect, she persisted in the advancement of her claims to sovereignty. This principle unfolds to the view of reason in the sphere of experience new and enlarged prospects, and invites it to connect the phenomena of the world according to teleological laws, and in this way to attain to the highest possible degree of systematic unity. This law of specification cannot be deduced from experience; it can never present us with a principle of so universal an application. 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. 

The physico-theological proof may add weight to others--if other proofs there are--by connecting speculation with experience; but in itself it rather prepares the mind for theological cognition, and gives it a right and natural direction, than establishes a sure foundation for theology.

 But the connection of real properties in a thing is a synthesis of the possibility of which an a priori judgement cannot be formed, because these realities are not presented to us specifically; and even if this were to happen, a judgement would still be impossible, because the criterion of the possibility of synthetical cognitions must be sought for in the world of experience, to which the object of an idea cannot belong. Whenever any other person is under no strong obligations of interest to forbear any pleasure, we judge from experience, that the pleasure will exist, and that he will probably obtain it. Now the propositions of pure reason, especially when they transcend the limits of possible experience, do not admit of our making any experiment with their objects, as in natural science.