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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 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. But an thought must directly, or indirectly, by means of certain signs, relate ultimately to intuitions; consequently, with us, to sensibility, because in no other way can an object be given to us. If you decide to take off for a month on vacation then go. 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. On this account it is advisable to give up the use of the term as designating the critique of taste, and to apply it solely to that doctrine, which is true science--the science of the laws of sensibility--and thus come nearer to the language and the sense of the ancients in their well-known division of the objects of cognition into aiotheta kai noeta, or to share it with speculative philosophy, and employ it partly in a transcendental, partly in a psychological signification.] This pure form of sensibility I shall call pure intuition. But, as we have no source of cognition besides these two, it follows that error is caused solely by the unobserved influence of the sensibility upon the understanding. In order to effect our purpose, it is necessary; (1) That the conceptions be pure and not empirical; (2) That they belong not to intuition and sensibility, but to thought and understanding; (3) That they be elementary conceptions, and as such, quite different from deduced or compound conceptions; (4) That our table of these elementary conceptions be complete, and fill up the whole sphere of the pure understanding. With this formal condition of sensibility, therefore, all phenomena necessarily correspond, because it is only through it that they can be phenomena at all; that is, can be empirically intuited and given. Transcendental analytic has accordingly this important result, to wit, that the understanding is competent' effect nothing a priori, except the anticipation of the form of a possible experience in general, and that, as that which is not phenomenon cannot be an object of experience, it can never overstep the limits of sensibility, within which alone objects are presented to us.