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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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If reason determined us, it would proceed upon that principle, that instances, of which we have had no experience, must resemble those, of which we have had experience, and that the course of nature continues always uniformly the same.

 The conception of a dog indicates a rule, according to which my imagination can delineate the figure of a four-footed animal in general, without being limited to any particular individual form which experience presents to me, or indeed to any possible image that I can represent to myself in concreto. 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. 
  • 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.
 

What this basis of cosmical unity may be in itself, we know not--we cannot discover from the idea; we merely know how we ought to employ the idea of this unity, in relation to the systematic operation of reason in the sphere of experience.

 They can never by any arguments form a general conclusion, that those objects, of which they have had no experience, resemble those of which they have. Suppose I see at present twenty ships that leave the port: I transfer my past experience to the future, and represent to myself nineteen of these ships as returning in safety, and one as perishing. Here, too, we find it to be the case, as we generally found in the self-contradictions and perplexities of a reason which strives to pass the bounds of possible experience, that the problem is properly not physiological, but transcendental. But at present I content myself with knowing perfectly the manner in which objects affect my senses, and their connections with each other, as far as experience informs me of them.