Well, we sometimes like to play this closely related game. (If you haven't heard about it before, there are exactly 102,000 hits on various references to it and variations of it on Google.)
Have you ever seen the "Kant Generator" program? Great little freeware program I downloaded onto my old Mac years ago - not sure its available for P.C. Just hit a few keys and your computer will spew out a wonderful sentence or paragraph or two of priceless, authentic sounding Kantian blitherings.
Let me see if I can get it to give me a sample. Yep, here it is:
In the case of the discipline of human reason, our a posteriori knowledge is the key to understanding the Ideal; by means of the transcendental unity of apperception, the transcendental aesthetic, so far as regards the Ideal, can never furnish a true and demonstrated science, because, like the discipline of practical reason, it has nothing to do with deductive principles. The transcendental unity of apperception is just as necessary as, in so far as this expounds the universal rules of natural causes, the never-ending regress in the series of empirical conditions; in all theoretical sciences, the objects in space and time can not take account of philosophy. Our a posteriori concepts, in view of these considerations, can not take account of our a posteriori knowledge, by means of analytic unity. The never-ending regress in the series of empirical conditions is the key to understanding, certainly, the transcendental objects in space and time; with the sole exception of the Ideal, our a priori concepts are just as necessary as, on the other hand, our deductive judgements. The objects in space and time, then, abstract from all content of a priori knowledge. Because of the relation between general logic and the Antinomies, the Ideal is the clue to the discovery of, in particular, our ideas.
Or, to move on the "Husserl" variation:
By immersing ourselves meditatively in the general intentions of noematic descriptions, we discover that noetic acts need to be criticized with regard to their validity and range, before they can be used for the purposes of a radical grounding of the all-embracing consciousness of internal time. We have not simply lost the fundamental form of this universal synthesis for phenomenology; we retain it, in an extremely broad sense, by conscious conversion into the corresponding noetic acts. The phenomenon, in respect of this evidence, becomes modalized also in correlation with experiences. Phenomenology calls our attention to the fact that an object denotes a universal primal phenomenon of the stream of multiplicities of the cogitatum (qua cogitatum). Cognition, as a matter of essential necessity, denotes a universal primal phenomenon of what is itself given.
I figure, with this Kantian generator at my side, I, too, might someday be considered for the SC!