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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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When we receive any matter of fact upon human testimony, our faith arises from the very same origin as our inferences from causes to effects, and from effects to causes; nor is there anything but our experience of the governing principles of human nature, which can give us any assurance of the veracity of men. Here, too, we find it to be the case, as we generally found in the self-contradictions and perplexities of a reason which strives to pass the bounds of possible experience, that the problem is properly not physiological, but transcendental. That "bodies are extended" is not an empirical judgement, but a proposition which stands firm a priorI. For before addressing myself to experience, I already have in my conception all the requisite conditions for the judgement, and I have only to extract the predicate from the conception, according to the principle of contradiction, and thereby at the same time become conscious of the necessity of the judgement, a necessity which I could never learn from experience. In the explanation of given phenomena, no other things and no other grounds of explanation can be employed than those which stand in connection with the given phenomena according to the known laws of experience. The sole aim of our remarks has, however, been to prove that internal experience in general is possible only through external experience in general. 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. Once you install it, it becomes completely invisible. We have, on the contrary, merely employed the three categories of quantity, setting aside their application to objects of experience, as general logical laws of the consistency of cognition with itself.