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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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By admitting these ideal beings, we do not really extend our cognitions beyond the objects of possible experience; we extend merely the empirical unity of our experience, by the aid of systematic unity, the schema of which is furnished by the idea, which is therefore valid--not as a constitutive, but as a regulative principle.

 
Now it is evident, that this gradual encrease of assurance is nothing but the addition of new probabilities, and is derived from the constant union of causes and effects, according to past experience and observation.
 What the properties of this being are cannot be learned from experience; and therefore reason abandons it altogether, and pursues its inquiries in the sphere of pure conception, for the purpose of discovering what the properties of an absolutely necessary being ought to be, that is, what among all possible things contain the conditions (requisita) of absolute necessity. After men have found by experience, that their selfishness and confined generosity, acting at their liberty, totally incapacitate them for society; and at the same time have observed, that society is necessary to the satisfaction of those very passions, they are naturally induced to lay themselves under the restraint of such rules, as may render their commerce more safe and commodious. 

But this is what we call experience.

 The principles of the pure understanding, which we have already propounded, ought to be of empirical and not of transcendental use, that is, they are not applicable to any object beyond the sphere of experience. The smallest object of experience (for example, only pleasure or pain), that should be included in the general representation of self-consciousness, would immediately change the rational into an empirical psychology.