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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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Upon my consulting experience, in order to resolve this difficulty, I immediately find a hundred different causes, that produce pride; and upon examining these causes, I suppose, what at first I perceive to be probable, that all of them concur in two circumstances; which are, that of themselves they produce an impression, allyed to the passion, and are placed on a subject, allyed to the object of the passion.

 But the empirical truth of phenomena in space and time is guaranteed beyond the possibility of doubt, and sufficiently distinguished from the illusion of dreams or fancy--although both have a proper and thorough connection in an experience according to empirical laws. 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. 

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.

 
  • Thirdly, in the sphere of theology, we must regard the whole system of possible experience as forming an absolute, but dependent and sensuously-conditioned unity, and at the same time as based upon a sole, supreme, and all-sufficient ground existing apart from the world itself--a ground which is a self-subsistent, primeval and creative reason, in relation to which we so employ our reason in the field of experience, as if all objects drew their origin from that archetype of all reason.
 But this rule of the determination of a thing according to succession in time is as follows; "In what precedes may be found the condition, under which an event always (that is, necessarily) follows." From all this it is obvious that the principle of cause and effect is the principle of possible experience, that is, of objective cognition of phenomena, in regard to their relations in the succession of time.