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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.

Understanding and sensibility, with us, can determine objects only in conjunction.

This significance they derive from sensibility, which at the same time realizes the understanding and restricts it.

But these sources of knowledge being merely conditions of our sensibility, do therefore, and as such, strictly determine their own range and purpose, in that they do not and cannot present objects as things in themselves, but are applicable to them solely in so far as they are considered as sensuous phenomena. The conditions of sensuous intuition, which contain in themselves their own means of distinction, he did not look upon as primitive, because sensibility was to him but a confused mode of representation and not any particular source of representations. The understanding gives to experience, according to the subjective and formal conditions, of sensibility as well as of apperception, the rules which alone make this experience possible. For we have there seen that conceptions are quite impossible, and utterly without signification, unless either to them, or at least to the elements of which they consist, an object be given; and that, consequently, they cannot possibly apply to objects as things in themselves without regard to the question whether and how these may be given to us; and, further, that the only manner in which objects can be given to us is by means of the modification of our sensibility; and, finally, that pure a priori conceptions, in addition to the function of the understanding in the category, must contain a priori formal conditions of sensibility (of the internal sense, namely), which again contain the general condition under which alone the category can be applied to any object. But, as phenomena are objects of sensibility, and, as the understanding, in respect of them, must be employed empirically and not purely or transcendentally, plurality and numerical difference are given by space itself as the condition of external phenomena. Besides, there are to be found among them some of the modes of pure sensibility (quando, ubi, situs, also prius, simul), and likewise an empirical conception (motus)--which can by no means belong to this genealogical register of the pure understanding.