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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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 These principles will therefore authorize us to connect phenomena according to an analogy, with the logical and universal unity of conceptions, and consequently to employ the categories in the principles themselves; but in the application of them to experience, we shall use only their schemata, as the key to their proper application, instead of the categories, or rather the latter as restricting conditions, under the title of "formulae" of the former. But as we can apply to it none of the conceptions of our understanding, the representation is for us quite void, and is available only for the indication of the limits of our sensuous intuition, thereby leaving at the same time an empty space, which we are competent to fill by the aid neither of possible experience, nor of the pure understanding. Such principles mathematical science possesses, but their application to experience, consequently their objective validity, nay the possibility of such a priori synthetical cognitions (the deduction thereof) rests entirely upon the pure understanding. It is evident I can never account for this phenomenon, conformable to my experience in other instances, without spreading out in my mind the whole sea and continent between us, and supposing the effects and continued existence of posts and ferries, according to my Memory and observation. It is merely a principle for the enlargement and extension of experience as far as is possible for human faculties. It will be found that the impressions of sense give the first occasion for bringing into action the whole faculty of cognition, and for the production of experience, which contains two very dissimilar elements, namely, a matter for cognition, given by the senses, and a certain form for the arrangement of this matter, arising out of the inner fountain of pure intuition and thought; and these, on occasion given by sensuous impressions, are called into exercise and produce conceptions. But as he could not explain how it was possible that conceptions which are not connected with each other in the understanding must nevertheless be thought as necessarily connected in the object--and it never occurred to him that the understanding itself might, perhaps, by means of these conceptions, be the author of the experience in which its objects were presented to it--he was forced to drive these conceptions from experience, that is, from a subjective necessity arising from repeated association of experiences erroneously considered to be objective-- in one word, from habit. Accordingly, there are three rules of all relations of time in phenomena, according to which the existence of every phenomenon is determined in respect of the unity of all time, and these antecede all experience and render it possible. 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. If, again, I infer from the form of the universe, from the way in which all things are connected and act and react upon each other, the existence of a cause entirely distinct from the universe--this would again be a judgement of purely speculative reason; because the object in this case--the cause--can never be an object of possible experience.