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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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Now, in so far as imagination is spontaneity, I sometimes call it also the productive imagination, and distinguish it from the reproductive, the synthesis of which is subject entirely to empirical laws, those of association, namely, and which, therefore, contributes nothing to the explanation of the possibility of a priori cognition, and for this reason belongs not to transcendental philosophy, but to psychology.

 Pure reason, however, when engaged in the sphere of dogmatism, is not so thoroughly conscious of a strict observance of its highest laws, as to appear before a higher judicial reason with perfect confidence. object as permits him, but forbids any other, the free use and possession of it, without violating the laws of justice and moral equity. It is indeed certain, that as all human laws are founded on rewards and punishments, it is supposed as a fundamental principle, that these motives have an influence on the mind, and both produce the good and prevent the evil actions. The same persons, who execute the laws of justice, will also decide all controversies concerning them; and being indifferent to the greatest part of the society, will decide them more equitably than every one would in his own case. We have them all and more. Leibnitz termed the world, when viewed in relation to the rational beings which it contains, and the moral relations in which they stand to each other, under the government of the Supreme Good, the kingdom of Grace, and distinguished it from the kingdom of Nature, in which these rational beings live, under moral laws, indeed, but expect no other consequences from their actions than such as follow according to the course of nature in the world of sense. 
  • The transcendental idea of a necessary and all-sufficient being is so immeasurably great, so high above all that is empirical, which is always conditioned, that we hope in vain to find materials in the sphere of experience sufficiently ample for our conception, and in vain seek the unconditioned among things that are conditioned, while examples, nay, even guidance is denied us by the laws of empirical synthesis.
 
In the above case, then, every sensuous object would possess an empirical character, which guaranteed that its actions, as phenomena, stand in complete and harmonious connection, conformably to unvarying natural laws, with all other phenomena, and can be deduced from these, as conditions, and that they do thus, in connection with these, constitute a series in the order of nature.