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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 how is it possible that the faculty of cognition should be awakened into exercise otherwise than by means of objects which affect our senses, and partly of themselves produce representations, partly rouse our powers of understanding into activity, to compare to connect, or to separate these, and so to convert the raw material of our sensuous impressions into a knowledge of objects, which is called experience?

 If this question be answered in the affirmative, it follows that all empirical cognition of objects is necessarily conformable to such conceptions, since, if they are not presupposed, it is impossible that anything can be an object of experience. In other words, reason does not assure us of the objective validity of the conception; it merely gives us the idea of something, on which the supreme and necessary unity of all experience is based. It begins with principles, which cannot be dispensed with in the field of experience, and the truth and sufficiency of which are, at the same time, insured by experience. For all the categories which aid me in forming a conception of an object cannot be employed except in the world of sense, and are without meaning when not applied to objects of actual or possible experience. But we go on extending our conquests over nature, and endeavour to explain all seeming deviations from these rules, and even make additions to our system which no experience can ever substantiate--for example, the theory, in affinity with that of ellipses, of hyperbolic paths of comets, pursuing which, these bodies leave our solar system and, passing from sun to sun, unite the most distant parts of the infinite universe, which is held together by the same moving power. ed with the transcendental, which requires a principle of the practicability of such a synthesis--a principle which again refers us to the world of experience. And as our intuition is always sensuous, no object ever can be presented to us in experience, which does not come under the conditions of time. It is only from experience and the observation of their constant union, that we are able to form this inference; and even after all, the inference is nothing but the effects of custom on the imagination. Review your credit reports on a consistent cycle (every 30 days!)