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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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Experience demonstrates to us the existence of practical freedom as one of the causes which exist in nature, that is, it shows the causal power of reason in the determination of the will. How else can we account for the inextinguishable desire in the human mind to find a firm footing in some region beyond the limits of the world of experience? And solutions to every problem or challenge you'll ever face. The same experienced union has the same effect on the mind, whether the united objects be motives, volitions and actions; or figure and motion. How such a faculty is possible is not a necessary inquiry; for in the case of natural causality itself, we are obliged to content ourselves with the a priori knowledge that such a causality must be presupposed, although we are quite incapable of comprehending how the being of one thing is possible through the being of another, but must for this information look entirely to experience. The general conception of a reality cannot be divided a priori, because, without the aid of experience, we cannot know any determinate kinds of reality, standing under the former as the genus. But as he could not explain how it was possible that conceptions which are not connected with each other in the understanding must nevertheless be thought as necessarily connected in the object--and it never occurred to him that the understanding itself might, perhaps, by means of these conceptions, be the author of the experience in which its objects were presented to it--he was forced to drive these conceptions from experience, that is, from a subjective necessity arising from repeated association of experiences erroneously considered to be objective-- in one word, from habit. A transcendental use is made of a conception in a fundamental proposition or principle, when it is referred to things in general and considered as things in themselves; an empirical use, when it is referred merely to phenomena, that is, to objects of a possible 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.