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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 transcendental proposition is, therefore, a synthetical cognition of reason by means of pure conceptions and the discursive method, and it renders possible all synthetical unity in empirical cognition, though it cannot present us with any intuition a priorI. [*Footnote; In the case of the conception of cause, I do really go beyond the empirical conception of an event--but not to the intuition which presents this conception in concreto, but only to the time-conditions, which may be found in experience to correspond to the conception.

 
Every step I take is with hesitation, and every new reflection makes me dread an error and absurdity in my reasoning.
 Thirdly, We may now be able fully to overcome all that repugnance, which it is so natural for us to entertain against the foregoing reasoning, by which we endeavoured to prove, that the necessity of a cause to every beginning of existence is not founded on any arguments either demonstrative or intuitive. But the operations of the understanding are, without the schemata of sensibility, undetermined; and, in the same manner, the unity of reason is perfectly undetermined as regards the conditions under which, and the extent to which, the understanding ought to carry the systematic connection of its conceptions. It will be easy to comprehend the reason, why this cause operates not with the same force in joy as in pride; since the idea of self is not so essential to the former passion as to the latter. Now I maintain that, among all speculative cognition, the peculiarity of transcendental philosophy is that there is no question, relating to an object presented to pure reason, which is insoluble by this reason; and that the profession of unavoidable ignorance- the problem being alleged to be beyond the reach of our faculties- cannot free us from the obligation to present a complete and satisfactory answer. For if we can find any such objects, we may certainly conclude, from the foregoing principle, that they are very naturally confounded with identical ones, and are taken for them in most of our reasonings. It is certainly allowable to admit the existence of an all-sufficient being--a cause of all possible effects--for the purpose of enabling reason to introduce unity into its mode and grounds of explanation with regard to phenomena. And this is the reason why custom encreases all active habits, but diminishes passive, according to the observation of a late eminent philosopher.