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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 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.

 Now, independently of sensibility, we cannot possibly have any intuition; consequently, the understanding is no faculty of intuition. It may well be that all finite thinking beings must necessarily in this respect agree with man (though as to this we cannot decide), but sensibility does not on account of this universality cease to be sensibility, for this very reason, that it is a deduced (intuitus derivativus), and not an original (intuitus originarius), consequently not an intellectual intuition, and this intuition, as such, for reasons above mentioned, seems to belong solely to the Supreme Being, but never to a being dependent, quoad its existence, as well as its intuition (which its existence determines and limits relatively to given objects). This predicate is only applicable to things in so far as they appear to us, that is, are objects of sensibility. The categories are not based, as regards their origin, upon sensibility, like the forms of intuition, space, and time; they seem, therefore, to be capable of an application beyond the sphere of sensuous objects. But if I could intuite myself, or be intuited by another being, without this condition of sensibility, then those very determinations which we now represent to ourselves as changes, would present to us a knowledge in which the representation of time, and consequently of change, would not appear.