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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 they have, in truth, no relation to any object, in experience, for the very reason that they are only ideas. It is the oldest, the clearest, and that most in conformity with the common reason of humanity. Here it is evident, that however that object, which is present to my senses, and that other, whose existence I infer by reasoning, may be thought to influence each other by their particular powers or qualities; yet as the phenomenon of belief, which we at present examine, is merely internal, these powers and qualities, being entirely unknown, can have no hand in producing it. For this reason, all the attempts which have been made to prove the principle of sufficient reason, have, according to the universal admission of philosophers, been quite unsuccessful; and, before the appearance of transcendental criticism, it was considered better, as this principle could not be abandoned, to appeal boldly to the common sense of mankind (a proceeding which always proves that the problem, which reason ought to solve, is one in which philosophers find great difficulties), rather than attempt to discover new dogmatical proofs. For this reason the present phaenomenon will be sufficiently accounted for, in explaining that passion. Either our proposition must be proved apodeictically; or, if this is unsuccessful, the sources of this inability must be sought for, and, if these are discovered to exist in the natural and necessary limitation of our reason, our opponents must submit to the same law of renunciation and refrain from advancing claims to dogmatic assertion. When the mind, therefore, passes from the idea or impression of one object to the idea or belief of another, it is not determined by reason, but by certain principles, which associate together the ideas of these objects, and unite them in the imagination. This privilege forms part of the native rights of human reason, which recognizes no other judge than the universal reason of humanity; and as this reason is the source of all progress and improvement, such a privilege is to be held sacred and inviolable. With this purpose, we reason from an actual existence--an experience in general, to an absolutely necessary condition of that existence.