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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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The supreme principle of the possibility of all intuition in relation to sensibility was, according to our transcendental aesthetic, that all the manifold in intuition be subject to the formal conditions of space and time.

 [*Footnote; Space represented as an object (as geometry really requires it to be) contains more than the mere form of the intuition; namely, a combination of the manifold given according to the form of sensibility into a representation that can be intuited; so that the form of the intuition gives us merely the manifold, but the formal intuition gives unity of representation. 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. [*Footnote; Sensibility, subjected to the understanding, as the object upon which the understanding employs its functions, is the source of real cognitions. 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. 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. The conception itself is always produced a priori, together with the synthetical principles or formulas from such conceptions; but the proper employment of them, and their application to objects, can exist nowhere but in experience, the possibility of which, as regards its form, they contain a priorI. That this is also the case with all of the categories and the principles based upon them is evident from the fact that we cannot render intelligible the possibility of an object corresponding to them without having recourse to the conditions of sensibility, consequently, to the form of phenomena, to which, as their only proper objects, their use must therefore be confined, inasmuch as, if this condition is removed, all significance, that is, all relation to an object, disappears, and no example can be found to make it comprehensible what sort of things we ought to think under such conceptions. 
To distinguish the peculiar action of the understanding from the power which mingles with it, it is necessary to consider an erroneous judgement as the diagonal between two forces, that determine the judgement in two different directions, which, as it were, form an angle, and to resolve this composite operation into the simple ones of the understanding and the sensibility.
 All objections are but the chicaneries of an ill-instructed reason, which erroneously thinks to liberate the objects of sense from the formal conditions of our sensibility, and represents these, although mere phenomena, as things in themselves, presented as such to our understanding. 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.