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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 proper determination of these relations rests on the question, to what faculty of cognition they subjectively belong, whether to sensibility or understanding? Let me be allowed to term the position which we assign to a conception either in the sensibility or in the pure understanding, the transcendental place. The foregoing deduction is an exposition of the pure conceptions of the understanding (and with them of all theoretical a priori cognition), as principles of the possibility of experience, but of experience as the determination of all phenomena in space and time in general--of experience, finally, from the principle of the original synthetical unity of apperception, as the form of the understanding in relation to time and space as original forms of sensibility. Let me be allowed to term the position which we assign to a conception either in the sensibility or in the pure understanding, the transcendental place. But being merely sensuous intuitions, in which we determine all objects solely as phenomena, the form of intuition (as a subjective property of sensibility) must antecede all matter (sensations), consequently space and time must antecede all phenomena and all data of experience, and rather make experience itself possible. The proper determination of these relations rests on the question, to what faculty of cognition they subjectively belong, whether to sensibility or understanding? The science of all the principles of sensibility a priori, I call transcendental aesthetic.* There must, then, be such a science forming the first part of the transcendental doctrine of elements, in contradistinction to that part which contains the principles of pure thought, and which is called transcendental logic. This significance they derive from sensibility, which at the same time realizes the understanding and restricts it. Space is the primal condition of all forms, which are properly just so many different limitations of it; and thus, although it is merely a principle of sensibility, we cannot help regarding it as an absolutely necessary and self-subsistent thing--as an object given a priori in itself.