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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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 That the same unity exists in nature is presupposed by philosophers in the well-known scholastic maxim, which forbids us unnecessarily to augment the number of entities or principles (entia praeter necessitatem non esse multiplicanda). In the same way, it is quite natural that, as the systematic unity of nature cannot be established as a principle for the empirical employment of reason, unless it is based upon the idea of an ens realissimum, as the supreme cause, we should regard this idea as a real object, and this object, in its character of supreme condition, as absolutely necessary, and that in this way a regulative should be transformed into a constitutive principle. But does it follow, that I must strive against the current of nature, which leads me to indolence and pleasure; that I must seclude myself, in some measure, from the commerce and society of men, which is so agreeable; and that I must torture my brains with subtilities and sophistries, at the very time that I cannot satisfy myself concerning the reasonableness of so painful an application, nor have any tolerable prospect of arriving by its means at truth and certainty. It is a quality very observable in human nature, that any opposition, which does not entirely discourage and intimidate us, has rather a contrary effect, and inspires us with a more than ordinary grandeur and magnanimity. But if the rationalist is bold enough to construct, on the mere authority of the faculty of thought--without any intuition, whereby an object is given--a self-subsistent being, merely because the unity of apperception in thought cannot allow him to believe it a composite being, instead of declaring, as he ought to do, that he is unable to explain the possibility of a thinking nature; what ought to hinder the materialist, with as complete an independence of experience, to employ the principle of the rationalist in a directly opposite manner-- still preserving the formal unity required by his opponent?] Thus, we have no right to assume the existence of new powers, not existing in nature--for example, an understanding with a non-sensuous intuition, a force of attraction without contact, or some new kind of substances occupying space, and yet without the property of impenetrability--and, consequently, we cannot assume that there is any other kind of community among substances than that observable in experience, any kind of presence than that in space, or any kind of duration than that in time. In proximity with such a lawless faculty of freedom, a system of nature is hardly cogitable; for the laws of the latter would be continually subject to the intrusive influences of the former, and the course of phenomena, which would otherwise proceed regularly and uniformly, would become thereby confused and disconnected. There is certainly an original satisfaction in riches derived from that power, which they bestow, of enjoying all the pleasures of life; and as this is their very nature and essence, it must be the first source of all the passions, which arise from them. 
There are therefore certain laws (which are moreover a priori) which make nature possible; and all empirical laws can exist only by means of experience, and by virtue of those primitive laws through which experience itself becomes possible.