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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 as, when the question is not as to the logical form, but as to the content of conceptions, that is to say, whether the things themselves are identical or different, in agreement or opposition, and so on, the things can have a twofold relation to our faculty of cognition, to wit, a relation either to sensibility or to the understanding, and as on this relation depends their relation to each other, transcendental reflection, that is, the relation of given representations to one or the other faculty of cognition, can alone determine this latter relation.

 By means of sensibility, therefore, objects are given to us, and it alone furnishes us with intuitions; by the understanding they are thought, and from it arise conceptions. 
 The transcendental object which forms the basis of phenomena, and, in connection with it, the reason why our sensibility possesses this rather than that particular kind of conditions, are and must ever remain hidden from our mental vision; the fact is there, the reason of the fact we cannot see. [*Footnote; Sensibility, subjected to the understanding, as the object upon which the understanding employs its functions, is the source of real cognitions. 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. For neither absolute nor relative determinations of objects can be intuited prior to the existence of the things to which they belong, and therefore not a priorI. (b) Space is nothing else than the form of all phenomena of the external sense, that is, the subjective condition of the sensibility, under which alone external intuition is possible. And as we must, to distinguish it from sensibility, entitle this faculty understanding; so all conjunction whether conscious or unconscious, be it of the manifold in intuition, sensuous or non-sensuous, or of several conceptions--is an act of the understanding. 

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.

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This predicate is only applicable to things in so far as they appear to us, that is, are objects of sensibility.