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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 can never demonstrate the necessity of a cause to every new existence, or new modification of existence, without shewing at the same time the impossibility there is, that any thing can ever begin to exist without some productive principle; and where the latter proposition cannot be proved, we must despair of ever being able to prove the former.

 But as he has just as little knowledge regarding the subject discussed, and is as little able to prove the non-existence of the object of an idea, as the philosopher on the other side is to demonstrate its reality, it is evident that there is an advantage on the side of the philosopher who maintains his proposition as a practically necessary supposition (melior est conditio possidentis). 

It is impossible, therefore, that from the existence or any of the qualities of the former, we can ever form any conclusion concerning the existence of the latter, or ever satisfy our reason in this particular.

 In the transcendental aesthetic we proved that everything intuited in space and time, all objects of a possible experience, are nothing but phenomena, that is, mere representations; and that these, as presented to us--as extended bodies, or as series of changes--have no self-subsistent existence apart from human thought. 
of pains and pleasures, which neither belong to ourselves, nor at the present instant have any real existence.
 It has often been maintained in the schools, that extension must be divisible, in infinitum, because the system of mathematical points is absurd; and that system is absurd, because a mathematical point is a non-entity, and consequently can never by its conjunction with others form a real existence. We could never get further than proving that, without this relation to conceptions, we could not conceive the existence of the contingent, that is, could not a priori through the understanding cognize the existence of such a thing; but it does not hence follow that this is also the condition of the possibility of the thing itself that is said to be contingent. of pains and pleasures, which neither belong to ourselves, nor at the present instant have any real existence. The very existence of reason depends upon this freedom; for the voice of reason is not that of a dictatorial and despotic power, it is rather like the vote of the citizens of a free state, every member of which must have the privilege of giving free expression to his doubts, and possess even the right of veto. I had received this program before.