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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 in an arithmetical operation, where both the truth and the assurance are of the same nature, as in the most profound algebraical problem, the pleasure is very inconsiderable, if rather it does not degenerate into pain: Which is an evident proof, that the satisfaction, which we sometimes receive from the discovery of truth, proceeds not from it, merely as such, but only as endowed with certain qualities.

 I answer this objection, by pleading guilty, and by confessing that my intention never was to penetrate into the nature of bodies, or explain the secret causes of their operations. Actions are by their very nature temporary and perishing; and where they proceed not from some cause in the characters and disposition of the person, who performed them, they infix not themselves upon him, and can neither redound to his honour, if good, nor infamy, if evil. 

For, if they reflect upon and examine their own arguments, they will find that, after following for some time the path of nature and experience, and discovering themselves no nearer their object, they suddenly leave this path and pass into the region of pure possibility, where they hope to reach upon the wings of ideas what had eluded all their empirical investigations.

 The first merely banishes the simple from the intuition of the composite; while the second drives it entirely out of nature. 
On the other hand, there must be in physical science an infinite number of conjectures, which can never become certainties; because the phenomena of nature are not given as objects dependent on our conceptions.
 This is noted in the case of liars; who by the frequent repetition of their lies, come at last to believe and remember them, as realities; custom and habit having in this case, as in many others, the same influence on the mind as nature, and infixing the idea with equal force and vigour. Hence the empiricist will never allow himself to accept any epoch of nature for the first--the absolutely primal state; he will not believe that there can be limits to his outlook into her wide domains, nor pass from the objects of nature, which he can satisfactorily explain by means of observation and mathematical thought--which he can determine synthetically in intuition, to those which neither sense nor imagination can ever present in concreto; he will not concede the existence of a faculty in nature, operating independently of the laws of nature--a concession which would introduce uncertainty into the procedure of the understanding, which is guided by necessary laws to the observation of phenomena; nor, finally, will he permit himself to seek a cause beyond nature, inasmuch as we know nothing but it, and from it alone receive an objective basis for all our conceptions and instruction in the unvarying laws of things. This relation I here consider as applied in its strictest sense to constant and unchangeable objects; without examining the nature and foundation of personal identity, which shall find its place afterwards. There is a general course of nature in human actions, as well as in the operations of the sun and the climate.