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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 I view this table and that chimney, nothing is present to me but particular perceptions, which are of a like nature with all the other perceptions.

 There are no attempts made at deciding what the ground of this unity may be, or what the real nature of this imaginary being. Different parts of the earth produce different commodities; and not only so, but different men both are by nature fitted for different employments, and attain to greater perfection in any one, when they confine themselves to it alone. For one part of our pure knowledge, the science of mathematics, has been long firmly established, and thus leads us to form flattering expectations with regard to others, though these may be of quite a different nature. But though the causes of pride and humility be plainly natural, we shall find upon examination, that they are not original, and that it is utterly impossible they should each of them be adapted to these passions by a particular provision, and primary constitution of nature, Beside their prodigious number, many of them are the effects of art, and arise partly from the industry, partly from the caprice, and partly from the good fortune of men, Industry produces houses, furniture, cloaths. 
But though the decision of the one question decides the other; yet that we may the more easily discover the principles of human nature, from whence the decision arises, we shall carry along with us this distinction, and shall consider, whether it be the senses, reason, or the imagination, that produces the opinion of a continued or of a distinct existence.
 In this respect, however, that law of nature, concerning the performance of promises, is only comprized along with the rest; and its exact observance is to be considered as an effect of the institution of government, and not the obedience to government as an effect of the obligation of a promise. A transcendental hypothesis, in which a mere idea of reason is employed to explain the phenomena of nature, would not give us any better insight into a phenomenon, as we should be trying to explain what we do not sufficiently understand from known empirical principles, by what we do not understand at all.