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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.

Whether this or that supposed experience be purely imaginary must be discovered from its particular determinations and by comparing these with the criteria of all real experience.

For this purpose, we must prove, that our internal and, to Descartes, indubitable experience is itself possible only under the previous assumption of external experience. We can form an intuition, by means of the mere conception of it, of a cone, without the aid of experience; but the colour of the cone we cannot know except from experience. For to arrive at these, it must make use of principles which, in fact, extend only to the objects of possible experience, and which cannot be applied to objects beyond this sphere without converting them into phenomena, and thus rendering the practical extension of pure reason impossible. We have remarked, that the conclusion, which we draw from a present object to its absent cause or effect, is never founded on any qualities, which we observe in that object, considered in itself, or, in other words, that it is impossible to determine, otherwise than by experience, what will result from any phenomenon, or what has preceded it. For, that bodies are heavy, and, consequently, that they fall when their supports are taken away, must have been known to him previously, by means of experience. But beside that experience in most instances seems to contradict this opinion, we may establish the relation of priority by a kind of inference or reasoning. In other words, reason does not assure us of the objective validity of the conception; it merely gives us the idea of something, on which the supreme and necessary unity of all experience is based.
And this forms the transcendental deduction of all speculative ideas, not as constitutive principles of the extension of our cognition beyond the limits of our experience, but as regulative principles of the systematic unity of empirical cognition, which is by the aid of these ideas arranged and emended within its own proper limits, to an extent unattainable by the operation of the principles of the understanding alone.

But being merely sensuous intuitions, in which we determine all objects solely as phenomena, the form of intuition (as a subjective property of sensibility) must antecede all matter (sensations), consequently space and time must antecede all phenomena and all data of experience, and rather make experience itself possible.