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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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Now, this is a supposition which, if regarded as of a constitutive character, goes much farther than any experience or observation of ours can justify.

 But if the rationalist is bold enough to construct, on the mere authority of the faculty of thought--without any intuition, whereby an object is given--a self-subsistent being, merely because the unity of apperception in thought cannot allow him to believe it a composite being, instead of declaring, as he ought to do, that he is unable to explain the possibility of a thinking nature; what ought to hinder the materialist, with as complete an independence of experience, to employ the principle of the rationalist in a directly opposite manner-- still preserving the formal unity required by his opponent?] Thus also, the criterion or test of an hypothesis is the intelligibility of the received principle of explanation, or its unity (without help from any subsidiary hypothesis)--the truth of our deductions from it (consistency with each other and with experience)--and lastly, the completeness of the principle of the explanation of these deductions, which refer to neither more nor less than what was admitted in the hypothesis, restoring analytically and a posteriori, what was cogitated synthetically and a priorI. By the conceptions, therefore, of unity, truth, and perfection, we have made no addition to the transcendental table of the categories, which is complete without them. 
But because a proof of this nature cannot be dogmatical, that is, cannot be drawn from conceptions, inasmuch as it concerns a synthetical proposition a priori, and as philosophers never reflected that such propositions are valid only in relation to possible experience, and therefore cannot be proved except by means of a deduction of the possibility of experience, it is no wonder that while it has served as the foundation of all experience (for we feel the need of it in empirical cognition), it has never been supported by proof.
 For by this new method we are enabled perfectly to explain the possibility of a priori cognition, and, what is more, to demonstrate satisfactorily the laws which lie a priori at the foundation of nature, as the sum of the objects of experience--neither of which was possible according to the procedure hitherto followed. Still, you could not cognize in concreto the object of your ideas in any experience. A Solid Company that is Debt Free