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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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The first pure cognition of understanding, then, upon which is founded all its other exercise, and which is at the same time perfectly independent of all conditions of mere sensuous intuition, is the principle of the original synthetical unity of apperception.

 
The examination of this I reserve for the following book; and in the mean time I shall endeavour to show, that my system maintains its ground upon either of these hypotheses; which will be a strong proof of its solidity.
 III. When we say that the intuition of external objects, and also the self-intuition of the subject, represent both, objects and subject, in space and time, as they affect our senses, that is, as they appear--this is by no means equivalent to asserting that these objects are mere illusory appearances. For let us consider on the one hand what divines have displayed with such eloquence concerning the importance of eternity; and at the same time reflect, that though in matters of rhetoric we ought to lay our account with some exaggeration, we must in this case allow, that the strongest figures are infinitely inferior to the subject: And after this let us view on the other hand, the prodigious security of men in this particular: I ask, if these people really believe what is inculcated on them, and what they pretend to affirm; and the answer is obviously in the negative. It is, moreover, not necessary that we should limit the mode of intuition in space and time to the sensuous faculty of man. We first of all separate a predicate of a thing from the conception of the thing, and afterwards connect with this predicate its opposite, and hence do not establish any contradiction with the subject, but only with its predicate, which has been conjoined with the subject synthetically-- a contradiction, moreover, which obtains only when the first and second predicate are affirmed in the same time.