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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.

For phenomena are nothing but an empirical synthesis in apprehension or perception, and are therefore given only in it.

[Footnote 23 It is not here asserted, that present possession or conquest are sufficient to give a title against long possession and positive laws but only that they have some force, and will be able to call the ballance where the titles are otherwise equal, and will even be sufficient sometimes to sanctify the weaker title. Nor is it less infallible, because men cannot distinctly explain the principles, on which it is founded. But does it follow, that I must strive against the current of nature, which leads me to indolence and pleasure; that I must seclude myself, in some measure, from the commerce and society of men, which is so agreeable; and that I must torture my brains with subtilities and sophistries, at the very time that I cannot satisfy myself concerning the reasonableness of so painful an application, nor have any tolerable prospect of arriving by its means at truth and certainty.
Without considering these judgments as the effects of custom on the imagination, we shall lose ourselves in perpetual contradiction and absurdity.
That in a figure which is bounded by three straight lines there are three angles, is an immediate cognition; but that these angles are together equal to two right angles, is an inference or conclusion. It no longer objective we, make abstraction of the sensuousness of our intuition, in other words, of that mode of representation which is peculiar to us, and speak of things in general. The most vulgar philosophy informs us, that no external object can make itself known to the mind immediately, and without the interposition of an image or perception. The possibility of sensuous objects is a relation of these objects to thought, in which something (the empirical form) may be cogitated a priori; while that which constitutes the matter--the reality of the phenomenon (that element which corresponds to sensation)--must be given from without, as otherwise it could not even be cogitated by, nor could its possibility be presentable to the mind.

It is true; money implies a kind of representation of such objects, by the power it affords of obtaining them; and for that reason may still be esteemed proper to convey those agreeable images, which may give rise to the passion.