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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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We have already observed, that moral distinctions depend entirely on certain peculiar sentiments of pain and pleasure, and that whatever mental quality in ourselves or others gives us a satisfaction, by the survey or reflection, is of course virtuous; as every thing of this nature, that gives uneasiness, is vicious.

 It is opposed to the cognition of nature, which concerns only those objects or predicates which can be presented in a possible experience. If it understands little or nothing about these transcendental conceptions, no one can boast of understanding any more; and although it may not express itself in so scholastically correct a manner as others, it can busy itself with reasoning and arguments without end, wandering among mere ideas, about which one can always be very eloquent, because we know nothing about them; while, in the observation and investigation of nature, it would be forced to remain dumb and to confess its utter ignorance. But when we consider the same actions in relation to reason--not for the purpose of explaining their origin, that is, in relation to speculative reason, but to practical reason, as the producing cause of these actions--we shall discover a rule and an order very different from those of nature and experience. 
For this conception demands that something, A, should be of such a nature that something else, B, should follow from it necessarily, and according to an absolutely universal law.