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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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 In one word, this transcendental thing is merely the schema of a regulative principle, by means of which Reason, so far as in her lies, extends the dominion of systematic unity over the whole sphere of experience. The transcendental idea of a necessary and all-sufficient being is so immeasurably great, so high above all that is empirical, which is always conditioned, that we hope in vain to find materials in the sphere of experience sufficiently ample for our conception, and in vain seek the unconditioned among things that are conditioned, while examples, nay, even guidance is denied us by the laws of empirical synthesis. The same experienced union has the same effect on the mind, whether the united objects be motives, volitions and actions; or figure and motion. 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. Our foregoing method of reasoning will easily convince us, that there can be no demonstrative arguments to prove, that those instances, of which we have, had no experience, resemble those, of which we have had experience. We have been able, with very little trouble, to make it comprehensible how the conceptions of space and time, although a priori cognitions, must necessarily apply to external objects, and render a synthetical cognition of these possible, independently of all experience. 

To what extent a body may be organized, experience alone can inform us; and although, so far as our experience of this or that body has extended, we may not have discovered any inorganic part, such parts must exist in possible experience.

 Before all, be it observed, that proper mathematical propositions are always judgements a priori, and not empirical, because they carry along with them the conception of necessity, which cannot be given by experience. It is therefore not merely possible or probable, but indubitably certain, that space and time, as the necessary conditions of all our external and internal experience, are merely subjective conditions of all our intuitions, in relation to which all objects are therefore mere phenomena, and not things in themselves, presented to us in this particular manner.