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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 when we consider any two points of this time, we may place them in different lights: We may either survey them at the very same instant; in which case they give us the idea of number, both by themselves and by the object; which must be multiplyd, in order to be conceivd at once, as existent in these two different points of time: Or on the other hand, we may trace the succession of time by a like succession of ideas, and conceiving first one moment, along with the object then existent, imagine afterwards a change in the time without any VARIATION or INTERRUPTION in the object; in which case it gives us the idea of unity.

 The confusion, in which impressions are sometimes involved, proceeds only from their faintness and unsteadiness, not from any capacity in the mind to receive any impression, which in its real existence has no particular degree nor proportion. Different times are merely parts of one and the same time. 3 As regards the different times in which it exists, it is numerically identical, that is UNITY, not Plurality. 
For as by means of this unity alone (the understanding determining the sensibility) space and time are given as intuitions, it follows that the unity of this intuition a priori belongs to space and time, and not to the conception of the understanding (SS 20).]
 It is a matter of indifference, whether I say, "I may in the progress of experience discover stars, at a hundred times greater distance than the most distant of those now visible," or, "Stars at this distance may be met in space, although no one has, or ever will discover them." For, if they are given as things in themselves, without any relation to possible experience, they are for me non-existent, consequently, are not objects, for they are not contained in the regressive series of experience.