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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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On the other hand, the representation in intuition of a body contains nothing which could belong to an object considered as a thing in itself, but merely the phenomenon or appearance of something, and the mode in which we are affected by that appearance; and this receptivity of our faculty of cognition is called sensibility, and remains toto caelo different from the cognition of an object in itself, even though we should examine the content of the phenomenon to the very bottom. The constant form of this receptivity, which we call sensibility, is a necessary condition of all relations in which objects can be intuited as existing without us, and when abstraction of these objects is made, is a pure intuition, to which we give the name of space. The understanding is the object of reason, as sensibility is the object of the understanding. In such a case I should be obliged in transcendental reflection to compare my conceptions only under the conditions of sensibility, and so space and time would not be determinations of things in themselves, but of phenomena. To say, then, that all our sensibility is nothing but the confused representation of things containing exclusively that which belongs to them as things in themselves, and this under an accumulation of characteristic marks and partial representations which we cannot distinguish in consciousness, is a falsification of the conception of sensibility and phenomenization, which renders our whole doctrine thereof empty and useless. This predicate is only applicable to things in so far as they appear to us, that is, are objects of sensibility.
The understanding gives to experience, according to the subjective and formal conditions, of sensibility as well as of apperception, the rules which alone make this experience possible.