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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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On the contrary, it is not even permitted to abandon its proper occupation, under the pretence that it has been brought to a conclusion (for it never can be), and to pass into the region of idealizing reason and transcendent conceptions, which it is not required to observe and explore the laws of nature, but merely to think and to imagine--secure from being contradicted by facts, because they have not been called as witnesses, but passed by, or perhaps subordinated to the so-called higher interests and considerations of pure reason.

 For the object is in our own mind and cannot be discovered in experience; and we have only to take care that our thoughts are consistent with each other, and to avoid falling into the amphiboly of regarding our idea as a representation of an object empirically given, and therefore to be cognized according to the laws of experience. For, in this case, it is quite foreign and unessential to the nature of things, and cannot be cognized from the general laws of nature. Now this, according to the laws of sensibility, and consequently in the case of objects of sense, is utterly impossible. Now this, according to the laws of sensibility, and consequently in the case of objects of sense, is utterly impossible. Accordingly, the analytic of principles will be merely a canon for the faculty of judgement, for the instruction of this faculty in its application to phenomena of the pure conceptions of the understanding, which contain the necessary condition for the establishment of a priori laws. Let us take, for example, the conception of cause, which indicates a peculiar kind of synthesis, namely, that with something, A, something entirely different, B, is connected according to a law. It has to do only with pure thought; and, although the effects of this thought and action of the pure understanding are discoverable in phenomena, these phenomena must nevertheless be capable of a full and complete explanation, upon purely physical grounds and in accordance with natural laws. Our knowledge of the existence of things reaches as far as our perceptions, and what may be inferred from them according to empirical laws, extend. This idea, accordingly, demands complete unity in the cognition of the understanding--not the unity of a contingent aggregate, but that of a system connected according to necessary laws.