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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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Thus the beauty of all visible objects causes a pleasure pretty much the same, though it be sometimes derived from the mere species and appearance of the objects; sometimes from sympathy, and an idea of their utility.

 We cannot, in any propriety of speech, say, that an object is the same with itself, unless we mean, that the object existent at one time is the same with itself existent at another. But though this train of reasoning be too subtile for the vulgar, it is certain, that all men have an implicit notion of it, and are sensible, that they owe obedience to government merely on account of the public interest; and at the same time, that human nature is so subject to frailties and passions, as may easily pervert this institution, and change their governors into tyrants and public enemies. This conclusion, however, when carried so far as to comprehend government in all its ages and situations, is entirely erroneous; and I maintain, that though the duty of allegiance be at first grafted on the obligation of promises, and be for some time supported by that obligation, yet it quickly takes root of itself, and has an original obligation and authority, independent of all contracts. 
  • I cannot say, "The regress from a given perception to everything limited either in space or time, proceeds in infinitum," for this presupposes an infinite cosmical quantity; neither can I say, "It is finite," for an absolute limit is likewise impossible in experience.
 But I am conscious, through internal experience, of my existence in time (consequently, also, of the determinability of the former in the latter), and that is more than the simple consciousness of my representation. 

The question, therefore, is; "Whether an effect, determined according to the laws of nature, can at the same time be produced by a free agent, or whether freedom and nature mutually exclude each other?" And here, the common but fallacious hypothesis of the absolute reality of phenomena manifests its injurious influence in embarrassing the procedure of reason.