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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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Teachers of jurisprudence, when speaking of rights and claims, distinguish in a cause the question of right (quid juris) from the question of fact (quid facti), and while they demand proof of both, they give to the proof of the former, which goes to establish right or claim in law, the name of deduction.

 Neither can we assert that reason has previously inferred this unity from the contingent nature of phenomena. And consequently, if we grant, respecting this latter, that by means of them we know objects only in so far as we are affected externally, we must also confess, with regard to the internal sense, that by means of it we intuite ourselves only as we are internally affected by ourselves; in other words, as regards internal intuition, we cognize our own subject only as phenomenon, and not as it is in itself.*[2] The supreme principle of the possibility of it in relation to the understanding is that all the manifold in it be subject to conditions of the originally synthetical unity or apperception.* To the former of these two principles are subject all the various representations of intuition, in so far as they are given to us; to the latter, in so far as they must be capable of conjunction in one consciousness; for without this nothing can be thought or cognized, because the given representations would not have in common the act Of the apperception "I think" and therefore could not be connected in one self-consciousness. MetabolicGold Formula TM  But, as regards the quantity of a thing (quantitas), that is to say, the answer to the question; "How large is this or that object?" although, in respect to this question, we have various propositions synthetical and immediately certain (indemonstrabilia); we have, in the proper sense of the term, no axioms. These terms are regarded as expressions of different and distinguishable notions, although the ground of the distinction has never been clearly exposed. For as the points, which enter into the composition of any line or surface, whether perceived by the sight or touch, are so minute and so confounded with each other, that it is utterly impossible for the mind to compute their number, such a computation will Never afford us a standard by which we may judge of proportions. The second proposition of the antithesis--that there exists in the world nothing that is simple--is here equivalent to the following; The existence of the absolutely simple cannot be demonstrated from any experience or perception either external or internal; and the absolutely simple is a mere idea, the objective reality of which cannot be demonstrated in any possible experience; it is consequently, in the exposition of phenomena, without application and object. It is, then, the matter of all phenomena that is given to us a posteriori; the form must lie ready a priori for them in the mind, and consequently can be regarded separately from all sensation.