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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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In like manner, therefore, as we establish the laws of nature, in order to secure property in society, and prevent the opposition of self-interest; we establish the rules of good-breeding, in order to prevent the opposition of men's pride, and render conversation agreeable and inoffensive.

 Because, however, the mere form of a cognition, accurately as it may accord with logical laws, is insufficient to supply us with material (objective) truth, no one, by means of logic alone, can venture to predicate anything of or decide concerning objects, unless he has obtained, independently of logic, well-grounded information about them, in order afterwards to examine, according to logical laws, into the use and connection, in a cohering whole, of that information, or, what is still better, merely to test it by them. Secondly, because, if men had been endowed with such a strong regard for public good, they would never have restrained themselves by these rules; so that the laws of justice arise from natural principles in a manner still more oblique and artificial. This may not only happen with regard to supreme power; but it is possible, even in some constitutions, where the legislative authority is not lodged in one person, that there may be a magistrate so eminent and powerful, as to oblige the laws to keep silence in this particular. As the Roman catholics represent the inconceivable mysteries of the Christian religion, and render them more present to the mind, by a taper, or habit, or grimace, which is supposed to resemble them; so lawyers and moralists have run into like inventions for the same reason, and have endeavoured by those means to satisfy themselves concerning the transference of property by consent. 
The whole scheme, however, of law and justice is advantageous to the society; and it was with a view to this advantage, that men, by their voluntary conventions, established it.
 Experience must be superadded in order to know these particular laws; but in regard to experience in general, and everything that can be cognized as an object thereof, these a priori laws are our only rule and guide. 
  • But even a miscarriage of this sort cannot affect the law in its general and teleological relations.
 I know also, to a certainty, that no one can be acquainted with any other conditions which conduct to the same unity of ends under the moral law.