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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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On the other hand, we have seen in our discussion of transcendental logic, that, although we can never proceed immediately beyond the content of the conception which is given us, we can always cognize completely a priori--in relation, however, to a third term, namely, possible experience--the law of its connection with other things.

 Besides, when we get beyond the bounds of experience, we are of course safe from opposition in that quarter; and the charm of widening the range of our knowledge is so great that, unless we are brought to a standstill by some evident contradiction, we hurry on undoubtingly in our course. And for this purpose, mere analysis is of course useless, because it only shows what is contained in these conceptions, but not how we arrive, a priori, at them; and this it is her duty to show, in order to be able afterwards to determine their valid use in regard to all objects of experience, to all knowledge in general. And for this purpose, mere analysis is of course useless, because it only shows what is contained in these conceptions, but not how we arrive, a priori, at them; and this it is her duty to show, in order to be able afterwards to determine their valid use in regard to all objects of experience, to all knowledge in general. 

For the absolutely unconditioned cannot be discovered in the sphere of experience.

 When men have found by experience, that it is impossible to subsist without society, and that it is impossible to maintain society, while they give free course to their appetites; so urgent an interest quickly restrains their actions, and imposes an obligation to observe those rules, which we call the laws of justice. Now, time in itself is not an object of perception; consequently the permanent in phenomena must be regarded as the substratum of all determination of time, and consequently also as the condition of the possibility of all synthetical unity of perceptions, that is, of experience; and all existence and all change in time can only be regarded as a mode in the existence of that which abides unchangeably. But we are at present engaged in the discussion of things which are not objects of experience; and must, therefore, deduce our knowledge of them from that which is necessary absolutely and in itself, that is, from pure conceptions. I have not yet been so fortunate as to discover any very considerable mistakes in the reasonings delivered in the preceding volumes, except on one article: But I have found by experience, that some of my expressions have not been so well chosen, as to guard against all mistakes in the readers; and it is chiefly to remedy this defect, I have subjoined the following appendix. 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.