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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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In such a case I should be obliged in transcendental reflection to compare my conceptions only under the conditions of sensibility, and so space and time would not be determinations of things in themselves, but of phenomena.

 Understanding and sensibility, with us, can determine objects only in conjunction. The categories are not based, as regards their origin, upon sensibility, like the forms of intuition, space, and time; they seem, therefore, to be capable of an application beyond the sphere of sensuous objects. If, accordingly, we have assumed, from a non-speculative point of view, the immaterial nature of the soul, and are met by the objection that experience seems to prove that the growth and decay of our mental faculties are mere modifications of the sensuous organism--we can weaken the force of this objection by the assumption that the body is nothing but the fundamental phenomenon, to which, as a necessary condition, all sensibility, and consequently all thought, relates in the present state of our existence; and that the separation of soul and body forms the conclusion of the sensuous exercise of our power of cognition and the beginning of the intellectual. Now, independently of sensibility, we cannot possibly have any intuition; consequently, the understanding is no faculty of intuition. But this, at once, assumes a positive value, when we observe that the principles with which speculative reason endeavours to transcend its limits lead inevitably, not to the extension, but to the contraction of the use of reason, inasmuch as they threaten to extend the limits of sensibility, which is their proper sphere, over the entire realm of thought and, thus, to supplant the pure (practical) use of reason. We find them or ITS FREE For, according to the laws of sensibility and the connected context of our perceptions, we should in an experience come also on an immediate empirical intuition of this matter, if our senses were more acute--but this obtuseness has no influence upon and cannot alter the form of possible experience in general. In conclusion, that transcendental aesthetic cannot contain any more than these two elements--space and time, is sufficiently obvious from the fact that all other conceptions appertaining to sensibility, even that of motion, which unites in itself both elements, presuppose something empirical. For inasmuch as only by means of such pure form of sensibility an object can appear to us, that is, be an object of empirical intuition, space and time are pure intuitions, which contain a priori the condition of the possibility of objects as phenomena, and an a priori synthesis in these intuitions possesses objective validity. What may be the nature of objects considered as things in themselves and without reference to the receptivity of our sensibility is quite unknown to us.