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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.

When the mind, therefore, passes from the idea or impression of one object to the idea or belief of another, it is not determined by reason, but by certain principles, which associate together the ideas of these objects, and unite them in the imagination.

Transcendental reason, therefore, presents us with no other criterion than that of an attempt to reconcile such assertions, and for this purpose to permit a free and unrestrained conflict between them. Can we isolate reason, and, if so, is it in this case a peculiar source of conceptions and judgements which spring from it alone, and through which it can be applied to objects; or is it merely a subordinate faculty, whose duty it is to give a certain form to given cognitions--a form which is called logical, and through which the cognitions of the understanding are subordinated to each other, and lower rules to higher (those, to wit, whose condition comprises in its sphere the condition of the others), in so far as this can be done by comparison? A business, which is your ticket to freedom from others telling you what to do. But since the moral law is binding on each individual in the use of his freedom of volition, even if others should not act in conformity with this law, neither the nature of things, nor the causality of actions and their relation to morality, determine how the consequences of these actions will be related to happiness; and the necessary connection of the hope of happiness with the unceasing endeavour to become worthy of happiness, cannot be cognized by reason, if we take nature alone for our guide. Nothing is more usual in philosophy, and even in common life, than to talk of the combat of passion and reason, to give the preference to reason, and assert that men are only so far virtuous as they conform themselves to its dictates. From all this it follows, that we have no real or universal motive for observing the laws of equity, but the very equity and merit of that observance; and as no action can be equitable or meritorious, where it cannot arise from some separate motive, there is here an evident sophistry and reasoning in a circle. Thus it appears, that the principle, which opposes our passion, cannot be the same with reason, and is only called so in an improper sense.

This hypothesis is the philosophical, one of the double existence of perceptions and objects; which pleases our reason, in allowing, that our dependent perceptions are interrupted and different; and at the same time is agreeable to the imagination, in attributing a continued existence to something else, which we call objects.

This existence is purely ideal, and not objective; it is the mere expression of the systematic unity which is to be the guide of reason in the field of experience.
For this reason, the exposition of the cause of the amphiboly of these conceptions, as the origin of these false principles, is of great utility in determining with certainty the proper limits of the understanding.