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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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Now, as all our intuition is sensuous, imagination, by reason of the subjective condition under which alone it can give a corresponding intuition to the conceptions of the understanding, belongs to sensibility.

 
Only pure intuitions and pure conceptions are possible a priori; the empirical only a posteriorI. We apply the term sensibility to the receptivity of the mind for impressions, in so far as it is in some way affected; and, on the other hand, we call the faculty of spontaneously producing representations, or the spontaneity of cognition, understanding.
 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 we are speaking here merely of phenomena in space and time, both of which are determinations of sensibility, and not of things in themselves. For it must be confessed of the categories that they are not of themselves sufficient for the cognition of things in themselves and, without the data of sensibility, are mere subjective forms of the unity of the understanding. We will provide you with any training you may need But this comparison requires a previous reflection, that is, a determination of the place to which the representations of the things which are compared belong, whether, to wit, they are cogitated by the pure understanding, or given by sensibility. On the contrary, the transcendental conception of phenomena in space is a critical admonition, that, in general, nothing which is intuited in space is a thing in itself, and that space is not a form which belongs as a property to things; but that objects are quite unknown to us in themselves, and what we call outward objects, are nothing else but mere representations of our sensibility, whose form is space, but whose real correlate, the thing in itself, is not known by means of these representations, nor ever can be, but respecting which, in experience, no inquiry is ever made. If I take away from an empirical intuition all thought (by means of the categories), there remains no cognition of any object; for by means of mere intuition nothing is cogitated, and, from the existence of such or such an affection of sensibility in me, it does not follow that this affection or representation has any relation to an object without me. But the operations of the understanding are, without the schemata of sensibility, undetermined; and, in the same manner, the unity of reason is perfectly undetermined as regards the conditions under which, and the extent to which, the understanding ought to carry the systematic connection of its conceptions. Let me be allowed to term the position which we assign to a conception either in the sensibility or in the pure understanding, the transcendental place.