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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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Nay, the sensuous internal intuition of the mind (as the object of consciousness), the determination of which is represented by the succession of different states in time, is not the real, proper self, as it exists in itself--not the transcendental subject--but only a phenomenon, which is presented to the sensibility of this, to us, unknown being. 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. 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. This doctrine I call Transcendental Idealism.* The realist in the transcendental sense regards these modifications of our sensibility, these mere representations, as things subsisting in themselves. 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. But the question relates to the mundus phaenomenon, and its quantity; and in this case we cannot make abstraction of the conditions of sensibility, without doing away with the essential reality of this world itself.