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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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Moreover, the criterion of necessity in existence possesses no application beyond the field of possible experience, and even in this it is not valid of the existence of things as substances, because these can never be considered as empirical effects, or as something that happens and has a beginning.

 This is the subject of plain experience. Nay, it may even be said that the true value of mathematics- that pride of human reason--consists in this; that she guides reason to the knowledge of nature--in her greater as well as in her less manifestations--in her beautiful order and regularity--guides her, moreover, to an insight into the wonderful unity of the moving forces in the operations of nature, far beyond the expectations of a philosophy building only on experience; and that she thus encourages philosophy to extend the province of reason beyond all experience, and at the same time provides it with the most excellent materials for supporting its investigations, in so far as their nature admits, by adequate and accordant intuitions. We find from common experience, in our actions as well as reasonings, that a constant perseverance in any course of life produces a strong inclination and tendency to continue for the future; though there are habits of inferior degrees of force, proportioned to the inferior degrees of steadiness and uniformity in our conduct. For in the understanding alone is the unity of experience, in which all perceptions must have their assigned place, possible. If you would like to make at least $500,000 every 4 to 5 months easily and comfortably, please read the following. Thus we may establish it as a certain maxim, that we can never, by any principle, but by an irregular kind [Such as that of SECT. 2, form the coherence of our perceptions.] of reasoning from experience, discover a connexion or repugnance betwixt objects, which extends not to impressions; though the inverse proposition may not be equally true, that all the discoverable relations of impressions are common to objects. But the term, conception of reason, or rational conception, itself indicates that it does not confine itself within the limits of experience, because its object-matter is a cognition, of which every empirical cognition is but a part--nay, the whole of possible experience may be itself but a part of it--a cognition to which no actual experience ever fully attains, although it does always pertain to it.  After so many and such undeniable proofs drawn from daily experience and observation, it may seem superfluous to enter into a particular examination of all the causes of love and hatred. It is, therefore, a question which requires close investigation, and not to be answered at first sight, whether there exists a knowledge altogether independent of experience, and even of all sensuous impressions?