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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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For we have there seen that conceptions are quite impossible, and utterly without signification, unless either to them, or at least to the elements of which they consist, an object be given; and that, consequently, they cannot possibly apply to objects as things in themselves without regard to the question whether and how these may be given to us; and, further, that the only manner in which objects can be given to us is by means of the modification of our sensibility; and, finally, that pure a priori conceptions, in addition to the function of the understanding in the category, must contain a priori formal conditions of sensibility (of the internal sense, namely), which again contain the general condition under which alone the category can be applied to any object.

 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.] It is an operation of the understanding on sensibility, and the first application of the understanding to objects of possible intuition, and at the same time the basis for the exercise of the other functions of that faculty. But, in so far as it exercises an influence upon the action of the understanding and determines it to judgement, sensibility is itself the cause of error.] Instead of seeking in the understanding and sensibility two different sources of representations, which, however, can present us with objective judgements of things only in conjunction, each of these great men recognized but one of these faculties, which, in their opinion, applied immediately to things in themselves, the other having no duty but that of confusing or arranging the representations of the former. But we are speaking here merely of phenomena in space and time, both of which are determinations of sensibility, and not of things in themselves. 100% Money Back Guarantee: All objections are but the chicaneries of an ill-instructed reason, which erroneously thinks to liberate the objects of sense from the formal conditions of our sensibility, and represents these, although mere phenomena, as things in themselves, presented as such to our 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. The proposition, "I think," expresses an undetermined empirical intuition, that perception (proving consequently that sensation, which must belong to sensibility, lies at the foundation of this proposition); but it precedes experience, whose province it is to determine an object of perception by means of the categories in relation to time; and existence in this proposition is not a category, as it does not apply to an undetermined given object, but only to one of which we have a conception, and about which we wish to know whether it does or does not exist, out of, and apart from this conception. Only pure intuitions and pure conceptions are possible a priori; the empirical only a posteriorI. We apply the term sensibility to the receptivity of the mind for impressions, in so far as it is in some way affected; and, on the other hand, we call the faculty of spontaneously producing representations, or the spontaneity of cognition, understanding.