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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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We are on this account incompetent to extend the sphere of our objects of thought beyond the conditions of our sensibility, and to assume the existence of objects of pure thought, that is, of noumena, inasmuch as these have no true positive signification.

 Here then it appears, that of those three relations, which depend not upon the mere ideas, the only one, that can be traced beyond our senses and informs us of existences and objects, which we do not see or feel, is causation. But we cannot cogitate it as a thing determinable by certain distinct predicates relating to its internal nature, for it has no connection with empirical conceptions; nor are we justified in affirming the existence of any such object. We should also become aware that in the consciousness of our existence there was an a priori content, which would serve to determine our own existence--an existence only sensuously determinable--relatively, however, to a certain internal faculty in relation to an intelligible world. It is also certain, that this very perception or object is supposed to have a continued uninterrupted being, and neither to be annihilated by our absence, nor to be brought into existence by our presence. 

But this relation is far from being perfect; since some of the chances lie on the side of existence, and others on that of non-existence; which are objects altogether incompatible.

 I got down to 173 pounds. But the form of every change, the condition under which alone it can take place as the coming into existence of another state (be the content of the change, that is, the state which is changed, what it may), and consequently the succession of the states themselves can very well be considered a priori, in relation to the law of causality and the conditions of time.*