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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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But an thought must directly, or indirectly, by means of certain signs, relate ultimately to intuitions; consequently, with us, to sensibility, because in no other way can an object be given to us.

 The doctrine of sensibility is also the doctrine of noumena in the negative sense, that is, of things which the understanding is obliged to cogitate apart from any relation to our mode of intuition, consequently not as mere phenomena, but as things in themselves. It is an operation of the understanding on sensibility, and the first application of the understanding to objects of possible intuition, and at the same time the basis for the exercise of the other functions of that faculty. 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. But two cubic feet in space are nevertheless distinct from each other from the sole fact of their being in different places (they are numero diversa); and these places are conditions of intuition, wherein the object of this conception is given, and which do not belong to the conception, but to the faculty of sensibility. In the aesthetic, I regarded this unity as belonging entirely to sensibility, for the purpose of indicating that it antecedes all conceptions, although it presupposes a synthesis which does not belong to sense, through which alone, however, all our conceptions of space and time are possible. 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. In transcendental logic we isolate the understanding (as in transcendental aesthetic the sensibility) and select from our cognition merely that part of thought which has its origin in the understanding alone. 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. Through November 5, you can enter to win a Ford Expedition with every Halloween card you send.