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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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Thus we find ourselves involved in a difficulty which did not present itself in the sphere of sensibility, that is to say, we cannot discover how the subjective conditions of thought can have objective validity, in other words, can become conditions of the possibility of all cognition of objects; for phenomena may certainly be given to us in intuition without any help from the functions of the understanding.

 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. 
  • For herein lies the mystery of the origin and source of our faculty of sensibility.
 Warm liquid that extracts the nutrients from the herb while simmering is far more potent then ingesting a pill. 4th. This philosopher's celebrated doctrine of space and time, in which he intellectualized these forms of sensibility, originated in the same delusion of transcendental reflection. We have already seen that we are in possession of two perfectly different kinds of conceptions, which nevertheless agree with each other in this, that they both apply to objects completely a priorI. These are the conceptions of space and time as forms of sensibility, and the categories as pure conceptions of the understanding. 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. The faculty of sensuous intuition is properly a receptivity--a capacity of being affected in a certain manner by representations, the relation of which to each other is a pure intuition of space and time--the pure forms of sensibility. But, as in this case we make abstraction of all intuition, we lose altogether the mode in which the manifold determines to each of its parts its place, that is, the form of sensibility (space); and yet this mode antecedes all empirical causality.