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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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That is to say, it is not limited by, but rather limits, sensibility, by giving the name of noumena to things, not considered as phenomena, but as things in themselves. For that objects of sensuous intuition must correspond to the formal conditions of sensibility existing a priori in the mind is quite evident, from the fact that without these they could not be objects for us; but that they must also correspond to the conditions which understanding requires for the synthetical unity of thought is an assertion, the grounds for which are not so easily to be discovered. To distinguish the peculiar action of the understanding from the power which mingles with it, it is necessary to consider an erroneous judgement as the diagonal between two forces, that determine the judgement in two different directions, which, as it were, form an angle, and to resolve this composite operation into the simple ones of the understanding and the sensibility. Our expositions, consequently, teach the reality (i.e., the objective validity) of space in regard of all which can be presented to us externally as object, and at the same time also the ideality of space in regard to objects when they are considered by means of reason as things in themselves, that is, without reference to the constitution of our sensibility. For it is impossible to gain from the pure speculation of reason demonstration that there exists no Supreme Being, as the ground of all that exists, or that this being possesses none of those properties which we regard as analogical with the dynamical qualities of a thinking being, or that, as the anthropomorphists would have us believe, it is subject to all the limitations which sensibility imposes upon those intelligences which exist in the world of experience. Pure understanding distinguishes itself not merely from everything empirical, but also completely from all sensibility. While, moreover, it forbids sensibility to apply its forms and modes to things in themselves and restricts it to the sphere of phenomena, it cogitates an object in itself, only, however, as a transcendental object, which is the cause of a phenomenon (consequently not itself a phenomenon), and which cannot be thought either as a quantity or as reality, or as substance (because these conceptions always require sensuous forms in which to determine an object)--an object, therefore, of which we are quite unable to say whether it can be met with in ourselves or out of us, whether it would be annihilated together with sensibility, or, if this were taken away, would continue to exist.