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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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No weakness of human nature is more universal and conspicuous than what we commonly call CREDULITY, or a too easy faith in the testimony of others; and this weakness is also very naturally accounted for from the influence of resemblance.

 And though we must endeavour to render all our principles as universal as possible, by tracing up our experiments to the utmost, and explaining all effects from the simplest and fewest causes, it is still certain we cannot go beyond experience; and any hypothesis, that pretends to discover the ultimate original qualities of human nature, ought at first to be rejected as presumptuous and chimerical. M0NSTER D.I.C.K.S, STRETCHED TO THE MAX --- 
According as the probability inclines to good or evil, the passion of joy or sorrow predominates in the composition: Because the nature of probability is to cast a superior number of views or chances on one side; or, which is the same thing, a superior number of returns of one passion; or since the dispersed passions are collected into one, a superior degree of that passion.
 It is not our business to inquire here into the utility of this principle in the investigation of nature. Such a dispute serves merely to disclose the antinomy of reason, which, as it has its source in the nature of reason, ought to be thoroughly investigated. By means of ideas, it is, as we have shown, incapable of producing synthetical judgements, which are objectively valid; by means of the conceptions of the understanding, it establishes certain indubitable principles, not, however, directly on the basis of conceptions, but only indirectly by means of the relation of these conceptions to something of a purely contingent nature, namely, possible experience. It is evident, that all the sciences have a relation, greater or less, to human nature: and that however wide any of them may seem to run from it, they still return back by one passage or another. Though supplied with these, and putting ourselves under their guidance, we can make no teleological use of the knowledge of nature, as regards cognition, unless nature itself has established teleological unity.