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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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In general we may remark, that the minds of men are mirrors to one another, not only because they reflect each others emotions, but also because those rays of passions, sentiments and opinions may be often reverberated, and may decay away by insensible degrees.

 It may not be amiss, on this occasion, to remark the flexibility of our sentiments, and the several changes they so readily receive from the objects, with which they are conjoined. For a void time--preceding--is not an object of perception; but if we connect this beginning with objects which existed previously, and which continue to exist till the object in question in question begins to be, then the latter can only be a determination of the former as the permanent. There is no time like the present to take full advantage of this offer. 
When we trace up the human understanding to its first principles, we find it to lead us into such sentiments, as seem to turn into ridicule all our past pains and industry, and to discourage us from future enquiries.
 
The first pure cognition of understanding, then, upon which is founded all its other exercise, and which is at the same time perfectly independent of all conditions of mere sensuous intuition, is the principle of the original synthetical unity of apperception.
 ARBITRIO AUTEM JUDICIS, UT IPSE AESTIMET QUALE CUJUSQUE FRUMENTUM FUERIT. Inst.Lib. Il Tit. i.Sect 28. The cause of the superiority which, in this respect, transcendental philosophy possesses above all other sciences except mathematics, lies in this; it treats of conceptions which must relate a priori to their objects, whose objective validity consequently cannot be demonstrated a posteriori, and is, at the same time, under the obligation of presenting in general but sufficient tests, the conditions under which objects can be given in harmony with those conceptions; otherwise they would be mere logical forms, without content, and not pure conceptions of the understanding. A poet, no doubt, will be the better able to form a strong description of the Elysian fields, that he prompts his imagination by the view of a beautiful meadow or garden; as at another time he may by his fancy place himself in the midst of these fabulous regions, that by the feigned contiguity he may enliven his imagination. By this means there arises a kind of contrariety in our method of thinking, from the different points of view, in which we survey the object, and from the nearness or remoteness of those instants of time, which we compare together. My sympathy with another may give me the sentiment of pain and disapprobation, when any object is presented, that has a tendency to give him uneasiness; though I may not be willing to sacrifice any thing of my own interest, or cross any of my passions, for his satisfaction.