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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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And it is easy to observe, that whoever is elevated, after this manner, above the rest of mankind, must excite in us the sentiments of esteem and approbation.

 I have termed it for this reason a regulative principle of reason; while the principle of the absolute totality of the series of conditions, as existing in itself and given in the object, is a constitutive cosmological principle. At first sight it may be thought, that this must resolve into some of the preceding titles of authority. 

When a man has either been acustomed to a more splendid way of living, or thinks himself intitled to it by his birth and quality, every thing below is disagreeable and even shameful; and it is with she greatest industry he conceals his pretensions to a better fortune.

 Original impressions or impressions of sensation are such as without any antecedent perception arise in the soul, from the constitution of the body, from the animal spirits, or from the application of objects to the external organs. When the chances or experiments on one side amount to ten thousand, and on the other to ten thousand and one, the judgment gives the preference to the latter, upon account of that superiority; though it is plainly impossible for the mind to run over every particular view, and distinguish the superior vivacity of the image arising from the superior number, where the difference is so inconsiderable. 
Our apprehension of the manifold of phenomena is always successive.
 The true (transcendental) conception of infinity is; that the successive synthesis of unity in the measurement of a given quantum can never be completed.* Hence it follows, without possibility of mistake, that an eternity of actual successive states up to a given (the present) moment cannot have elapsed, and that the world must therefore have a beginning. Either experience makes these conceptions possible, or the conceptions make experience possible. For if an idea (that of a systematic and complete unity, of which I shall presently speak more particularly) lies at the foundation of the most extended empirical employment of reason, and if this idea cannot be adequately represented in concreto, although it is indispensably necessary for the approximation of empirical unity to the highest possible degree--I am not only authorized, but compelled, to realize this idea, that is, to posit a real object corresponding thereto.