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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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For, in speaking of knowledge which has its sources in experience, we are wont to say, that this or that may be known a priori, because we do not derive this knowledge immediately from experience, but from a general rule, which, however, we have itself borrowed from experience.

 They contain a certain perfection, attainable by no possible empirical cognition; and they give to reason a systematic unity, to which the unity of experience attempts to approximate, but can never completely attain. 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. That something happens, then, is a perception which belongs to a possible experience, which becomes real only because I look upon the phenomenon as determined in regard to its place in time, consequently as an object, which can always be found by means of a rule in the connected series of my perceptions. Indeed, the logical clearness of this representation of a rule, determining the series of events, is possible only when we have made use thereof in experience. 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. Both are transcendental, not merely because they themselves precede a priori all experience, but also because they form the basis for the possibility of other cognition a priorI. But the figurative synthesis, when it has relation only to the originally synthetical unity of apperception, that is to the transcendental unity cogitated in the categories, must, to be distinguished from the purely intellectual conjunction, be entitled the transcendental synthesis of imagination.  For as the philosophical system is found by experience to take hold of many minds, and in particular of all those, who reflect ever so little on this subject, it must derive all its authority from the vulgar system; since it has no original authority of its own. Consult common experience: Do you not see, that though the whole expence of the family be generally under the direction of the master of it, yet there are few that do not bestow the largest part of their fortunes on the pleasures of their wives, and the education of their children, reserving the smallest portion for their own proper use and entertainment. If our intention, therefore, be to consider the proportions of contrary events in a great number of instances, the images presented by our past experience must remain in their FIRST FORM, and preserve their first proportions.