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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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A miser receives delight from his money; that is, from the power it affords him of procuring all the pleasures and conveniences of life, though he knows he has enjoyed his riches for forty years without ever employing them; and consequently cannot conclude by any species of reasoning, that the real existence of these pleasures is nearer, than if he were entirely deprived of all his possessions.

 
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I am at least sure, that this method of reasoning would be considered as certain, either in natural philosophy or common life.

 For, as the condition of this whole is its part, and the condition of the part a part of the part, and so on, and as in this regress of decomposition an unconditioned indivisible member of the series of conditions is not to be found; there are no reasons or grounds in experience for stopping in the division, but, on the contrary, the more remote members of the division are actually and empirically given prior to this division. I term all transcendental ideas, in so far as they relate to the absolute totality in the synthesis of phenomena, cosmical conceptions; partly on account of this unconditioned totality, on which the conception of the world-whole is based--a conception, which is itself an idea--partly because they relate solely to the synthesis of phenomena--the empirical synthesis; while, on the other hand, the absolute totality in the synthesis of the conditions of all possible things gives rise to an ideal of pure reason, which is quite distinct from the cosmical conception, although it stands in relation with it. I cannot forbear adding to these reasonings an observation, which may, perhaps, be found of some importance. For a different intelligible character would have exhibited a different empirical character; and, when we say that, in spite of the course which his whole former life has taken, the offender could have refrained from uttering the falsehood, this means merely that the act was subject to the power and authority- permissive or prohibitive--of reason. [Footnote 7. In general we may observe, that as our assent to all probable reasonings is founded on the vivacity of ideas, It resembles many of those whimsies and prejudices, which are rejected under the opprobrious character of being the offspring of the imagination.