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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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But, as that which constitutes the thing itself--the real in a phenomenon, must be given, and that, in which the real of all phenomena is given, is experience, one, sole, and all-embracing- the material of the possibility of all sensuous objects must be presupposed as given in a whole, and it is upon the limitation of this whole that the possibility of all empirical objects, their distinction from each other and their complete determination, are based.

 Lowest price on viagra guaranteed ! But when we compare experiments, and reason a little upon them, we quickly perceive, that the doctrine of the independent existence of our sensible perceptions is contrary to the plainest experience. We take from experience nothing more than is requisite to present us with an object (in general) of the external or of the internal sense; in the former case, by the mere conception of matter (impenetrable and inanimate extension), in the latter, by the conception of a thinking being--given in the internal empirical representation, I think. Now if we compare these two cases, that of a person, who has very strong motives of interest or safety to forbear any action, and that of another, who lies under no such obligation, we shall find, according to the philosophy explained in the foregoing book, that the only known difference betwixt them lies in this, that in the former case we conclude from past experience, that the person never will perform that action, and in the latter, that he possibly or probably will perform it. But this illusion--which we may hinder from imposing upon us--is necessary and unavoidable, if we desire to see, not only those objects which lie before us, but those which are at a great distance behind us; that is to say, when, in the present case, we direct the aims of the understanding, beyond every given experience, towards an extension as great as can possibly be attained. As we have taken upon us the task of determining, clearly and certainly, the limits of pure reason in the sphere of transcendentalism, and as the efforts of reason in this direction are persisted in, even after the plainest and most expressive warnings, hope still beckoning us past the limits of experience into the splendours of the intellectual world--it becomes necessary to cut away the last anchor of this fallacious and fantastic hope. Without their original applicability and relation to all possible experience, in which all objects of cognition present themselves, the relation of the categories to objects, of whatever nature, would be quite incomprehensible. No wonder, therefore, we are so rash in drawing our inferences from it, and are less guided by experience in our judgments concerning it, than in those upon any other subject. But the schema which is originated from an idea (in which case reason presents us with aims a priori, and does not look for them to experience), forms the basis of architectonical unity. 
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.