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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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At the same time, he made these conceptions valid of phenomena, because he did not allow to sensibility a peculiar mode of intuition, but sought all, even the empirical representation of objects, in the understanding, and left to sense naught but the despicable task of confusing and disarranging the representations of the former.

 The conception of a noumenon is therefore not the conception of an object, but merely a problematical conception inseparably connected with the limitation of our sensibility. 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. Now that which conjoins the manifold of sensuous intuition is imagination, a mental act to which understanding contributes unity of intellectual synthesis, and sensibility, manifoldness of apprehension. At best, based on the following testimonies, I could pocket enough to fully retire. 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).