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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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For it must be confest, that however the circumstances of human nature may render an union necessary, and however those passions of lust and natural affection may seem to render it unavoidable; yet there are other particulars in our natural temper, and in our outward circumstances, which are very incommodious, and are even contrary to the requisite conjunction.

 Secondly, The component parts of this possibility and probability are of the same nature, and differ in number only, but not in kind. We possess two expressions, world and nature, which are generally interchanged. This uniting principle among ideas is not to be considered as an inseparable connexion; for that has been already excluded from the imagination: Nor yet are we to conclude, that without it the mind cannot join two ideas; for nothing is more free than that faculty: but we are only to regard it as a gentle force, which commonly prevails, and is the cause why, among other things, languages so nearly correspond to each other; nature in a manner pointing out to every one those simple ideas, which are most proper to be united in a complex one. For want of this doctrine of transcendental topic, and consequently deceived by the amphiboly of the conceptions of reflection, the celebrated Leibnitz constructed an intellectual system of the world, or rather, believed himself competent to cognize the internal nature of things, by comparing all objects merely with the understanding and the abstract formal conceptions of thought. Have peace of mind for ONLY $19.95.  

It is also declared that the internal possibility of this freely-acting nature (which is the source of all art, and perhaps also of human reason) is derivable from another and superhuman art--a conclusion which would perhaps be found incapable of standing the test of subtle transcendental criticism.

 and how is it possible to cognize the nature of things according to a priori principles, and to attain to a rational physiology? Now I maintain that all attempts of reason to establish a theology by the aid of speculation alone are fruitless, that the principles of reason as applied to nature do not conduct us to any theological truths, and, consequently, that a rational theology can have no existence, unless it is founded upon the laws of morality.