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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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And now the question arises-- inasmuch as these categories are not derived from nature, and do not regulate themselves according to her as their model (for in that case they would be empirical)--how it is conceivable that nature must regulate herself according to them, in other words, how the categories can determine a priori the synthesis of the manifold of nature, and yet not derive their origin from her. Besides, this science cannot be of great and formidable prolixity, because it has not to do with objects of reason, the variety of which is inexhaustible, but merely with Reason herself and her problems; problems which arise out of her own bosom, and are not proposed to her by the nature of outward things, but by her own nature.
Let it be taken for granted, that our perceptions are broken, and interrupted, and however like, are still different from each other; and let any one upon this supposition shew why the fancy, directly and immediately, proceeds to the belief of another existence, resembling these perceptions in their nature, but yet continued, and uninterrupted, and identical; and after he has done this to my satisfaction, I promise to renounce my present opinion. But it could never be available for discovering those properties which do not belong to possible experience (such as the quality of simplicity), nor could it make any apodeictic enunciation on the nature of thinking beings; it would therefore not be a rational psychology. Nature has not left this to his choice, and has doubtless, esteemed it an affair of too great importance to be trusted to our uncertain reasonings and speculations. Our version is only available for personal use for men only. This doubt we shall soon remove, if we cast our eye upon human nature, and consider that in all nations and ages, the same objects still give rise to pride and humility; and that upon the view even of a stranger, we can know pretty nearly, what will either encrease or diminish his passions of this kind. We have already observed, that moral distinctions depend entirely on certain peculiar sentiments of pain and pleasure, and that whatever mental quality in ourselves or others gives us a satisfaction, by the survey or reflection, is of course virtuous; as every thing of this nature, that gives uneasiness, is vicious.