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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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There is scarce a moment of my life, wherein there is not a similar instance presented to me, and I have not occasion to suppose the continued existence of objects, in order to connect their past and present appearances, and give them such an union with each other, as I have found by experience to be suitable to their particular natures and circumstances.

 
If a theory possesses stability in itself, the action and reaction which seemed at first to threaten its existence serve only, in the course of time, to smooth down any superficial roughness or inequality, and--if men of insight, impartiality, and truly popular gifts, turn their attention to it--to secure to it, in a short time, the requisite elegance also.
 We foresee and anticipate its change by the imagination; which makes us little satisfyed with the thing: We compare it to ourselves, whose existence is more durable; by which means its inconstancy appears still greater. The former admitted intellectual conceptions, but declared that sensuous objects alone possessed real existence. All logistics are in place and all modalities worked out for a smooth actualisation of the transaction within the next few working days of commencement 
But the question in the present case is evidently synthetical--it aims at the extension of our cognition beyond the bounds of experience--it requires an assurance respecting the existence of a being corresponding with the idea in our minds, to which no experience can ever be adequate.
 It is clear that we cannot make the special conditions of sensibility into conditions of the possibility of things, but only of the possibility of their existence as far as they are phenomena. The supposition of the continued existence of sensible objects or perceptions involves no contradiction. I consequently confound the possible abstraction of my empirically determined existence with the supposed consciousness of a possible separate existence of my thinking self; and I believe that I cognize what is substantial in myself as a transcendental subject, when I have nothing more in thought than the unity of consciousness, which lies at the basis of all determination of cognition. That answer is; "Inasmuch as sensuous intuition does not apply to all things without distinction, there remains room for other and different objects." The existence of these problematical objects is therefore not absolutely denied, in the absence of a determinate conception of them, but, as no category is valid in respect of them, neither must they be admitted as objects for our understanding.