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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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It is from them, accordingly, that we receive material for reasoning, and antecedently to them we possess no a priori conceptions of objects from which they might be deduced, On the other hand, the sole basis of their objective reality consists in the necessity imposed on them, as containing the intellectual form of all experience, of restricting their application and influence to the sphere of experience. But where will he find the knowledge which can enable him to enounce synthetical judgements in regard to things which transcend the region of experience? For I can say only of a thing in itself that it exists without relation to the senses and experience.
For example, if I observe that a piece of wax melts, I can cognize a priori that there must have been something (the sun's heat) preceding, which this law; although, without the aid of experience, I could not cognize a priori and in a determinate manner either the cause from the effect, or the effect from the cause. Whenever any other person is under no strong obligations of interest to forbear any pleasure, we judge from experience, that the pleasure will exist, and that he will probably obtain it. But then I ask, if the removal of design be able entirely to remove the passion of love and hatred? Experience, I am sure, informs us of the contrary, nor is there any thing more certain, than that men often fall into a violent anger for injuries, which they themselves must own to be entirely involuntary and accidental. It is opposed to the cognition of nature, which concerns only those objects or predicates which can be presented in a possible experience. That is to say, a proof in the sphere of transcendental cognition does not show that the given conception (that of an event, for example) leads directly to another conception (that of a cause)--for this would be a saltus which nothing can justify; but it shows that experience itself, and consequently the object of experience, is impossible without the connection indicated by these conceptions.