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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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But as sensuous intuition is a peculiar subjective condition, which is a priori at the foundation of all perception, and the form of which is primitive, the form must be given per se, and so far from matter (or the things themselves which appear) lying at the foundation of experience (as we must conclude, if we judge by mere conceptions), the very possibility of itself presupposes, on the contrary, a given formal intuition (space and time).

 Now, changes are only possible in time, and therefore time must be something real. It may, indeed, be pretended. that the sentiment of approbation, which those qualities produce, besides its being inferior, is also somewhat different from that, which attends the other virtues. 
It is universally allowed by the writers on optics, that the eye at all times sees an equal number of physical points, and that a man on the top of a mountain has no larger an image presented to his senses, than when he is cooped up in the narrowest court or chamber.
 It is indeed evident, that as the vulgar suppose their perceptions to be their only objects, and at the same time believe the continued existence of matter, we must account for the origin of the belief upon that supposition. At the same time, it must be carefully borne in mind that, while we surrender the power of cognizing, we still reserve the power of thinking objects, as things in themselves.* For, otherwise, we should require to affirm the existence of an appearance, without something that appears--which would be absurd. There is no doubt but this principle sometimes takes place, and produces those inferences we draw from contrary phaenomena: though I am perswaded, that upon examination we shall not find it to be the principle, that most commonly influences the mind in this species of reasoning.