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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 experience teaches me that, how far soever I go, I always see before me a space in which I can proceed farther; and thus I know the limits--merely visual--of my actual knowledge of the earth, although I am ignorant of the limits of the earth itself.

 
It will not therefore enable us to establish any such conclusions as; "The series of conditions for a given conditioned is in itself finite." or, "It is infinite." For, in this case, we should be cogitating in the mere idea of absolute totality, an object which is not and cannot be given in experience; inasmuch as we should be attributing a reality objective and independent of the empirical synthesis, to a series of phenomena.
 Thus he dispenses with all empirical investigations into the cause of these internal phenomena, and with all possible explanations of them upon purely natural grounds; while, at the dictation of a transcendent reason, he passes by the immanent sources of cognition in experience, greatly to his own ease and convenience, but to the sacrifice of all, genuine insight and intelligence. But, after we have thus denied the power of speculative reason to make any progress in the sphere of the supersensible, it still remains for our consideration whether data do not exist in practical cognition which may enable us to determine the transcendent conception of the unconditioned, to rise beyond the limits of all possible experience from a practical point of view, and thus to satisfy the great ends of metaphysics. At the same time, this connection with the world of experience does not in the least augment the conception, although a possible perception has been added to the experience of the mind. Thus, while all the ambitious attempts of reason to penetrate beyond the limits of experience end in disappointment, there is still enough left to satisfy us in a practical point of view. But we are at present engaged in the discussion of things which are not objects of experience; and must, therefore, deduce our knowledge of them from that which is necessary absolutely and in itself, that is, from pure conceptions. Accordingly, permanence is a necessary condition under which alone phenomena, as things or objects, are determinable in a possible experience.