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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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 The idea of humanity in its complete perfection supposes not only the advancement of all the powers and faculties, which constitute our conception of human nature, to a complete attainment of their final aims, but also everything which is requisite for the complete determination of the idea; for of all contradictory predicates, only one can conform with the idea of the perfect man. As to what may be said, that the operations of nature are independent of our thought and reasoning, I allow it; and accordingly have observed, that objects bear to each other the relations of contiguity and succession: that like objects may be observed in several instances to have like relations; and that all this is independent of, and antecedent to the operations of the understanding. We cannot, I say, overlook the general laws of nature, and regard this conformity to aims observable in nature as contingent or hyperphysical in its origin; inasmuch as there is no ground which can justify us in the admission of a being with such properties distinct from and above nature. This decision is very commodious; because it reduces us to this simple question, Why any action or sentiment upon the general view or survey, gives a certain satisfaction or uneasiness, in order to shew the origin of its moral rectitude or depravity, without looking for any incomprehensible relations and qualities, which never did exist in nature, nor even in our imagination, by any clear and distinct conception. 

That cause, which excites the passion, is related to the object, which nature has attributed to the passion; the sensation, which the cause separately produces, is related to the sensation of the passion: From this double relation of ideas and impressions, the passion is derived.

 Secondly, Why we conclude, that such particular causes must necessarily have such particular effects; and what is the nature of that inference we draw from the one to the other, and of the belief we repose in it? Pure reason has, therefore, nothing left but nature in general, and the completeness of conditions in nature in accordance with some principle. But this world must be conceived only as an intelligible world, inasmuch as abstraction is therein made of all conditions (ends), and even of all impediments to morality (the weakness or pravity of human nature). But man, to whom nature reveals herself only through sense, cognizes himself not only by his senses, but also through pure apperception; and this in actions and internal determinations, which he cannot regard as sensuous impressions. 

And this pleasure is here encreased by the nature of the objects, which being sensible, and of a narrow compass, are entered into with facility, and are agreeable to the imagination.