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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 the same way, it is quite natural that, as the systematic unity of nature cannot be established as a principle for the empirical employment of reason, unless it is based upon the idea of an ens realissimum, as the supreme cause, we should regard this idea as a real object, and this object, in its character of supreme condition, as absolutely necessary, and that in this way a regulative should be transformed into a constitutive principle.

 It is evident, that all the sciences have a relation, greater or less, to human nature: and that however wide any of them may seem to run from it, they still return back by one passage or another. The former regards the Supreme Being as the cause of the world--whether by the necessity of his nature, or as a free agent, is left undetermined; the latter considers this being as the author of the world. 
In this kind of reasoning, then, from causation, we employ materials, which are of a mixed and heterogeneous nature, and which, however connected, are yet essentially different from each other.
 There are no attempts made at deciding what the ground of this unity may be, or what the real nature of this imaginary being. We cannot understand, in fact, how a logical principle of unity can of right exist, unless we presuppose a transcendental principle, by which such a systematic unit--as a property of objects themselves--is regarded as necessary a priorI. For with what right can reason, in its logical exercise, require us to regard the variety of forces which nature displays, as in effect a disguised unity, and to deduce them from one fundamental force or power, when she is free to admit that it is just as possible that all forces should be different in kind, and that a systematic unity is not conformable to the design of nature? 2nd. The principle; "Realities (as simple affirmations) never logically contradict each other," is a proposition perfectly true respecting the relation of conceptions, but, whether as regards nature, or things in themselves (of which we have not the slightest conception), is without any the least meaning. For one part of our pure knowledge, the science of mathematics, has been long firmly established, and thus leads us to form flattering expectations with regard to others, though these may be of quite a different nature. 
In like manner, it cannot be doubted that the clear exhibition of duties in opposition to all the claims of inclination, gives rise to the consciousness of freedom, and that the glorious order, beauty, and providential care, everywhere displayed in nature, give rise to the belief in a wise and great Author of the Universe.
 But besides that this interest is only more immediate in the execution of justice among their subjects; besides this, I say, we may often expect, from the irregularity of human nature, that they will neglect even this immediate interest, and be transported by their passions into all the excesses of cruelty and ambition..